III.--His position with respect to Happiness is peculiar. Happiness is not the end of action: the end of action is rather the self-assertion of the rational faculty over the lower man. If the constituents of Happiness could be known--and they cannot be--there would be no _morality_, but only _prudence_ in the pursuit of them. To promote our own happiness is indeed a duty, but in order to keep us from neglecting our other duties. Nevertheless, he conceives it necessary that there should be an ultimate equation of Virtue and Happiness; and the need of Happiness he then expressly connects with the sensuous side of our being. IV.--His MORAL CODE may here be shortly presented from the second part of his latest work, where it is fully given. Distinguishing _Moral_ Duties or (as he calls them) '_Virtue-duties,'_ left to be enforced internally by Conscience, from _Legal_ Duties _(Rechtspflichten)_, externally enforced, he divides them into two classes--(A) Duties to _Self_; (B) Duties to _Others_. (A) Duties to _Self_. These have regard to the one _private_ Aim or End that a man can make a duty of, viz., his own _Perfection_; for his own _Happiness_, being provided for by a natural propensity or inclination, is to himself no duty. They are (a) _perfect_ (negative or restrictive) as directed to mere Self-Conservation; (b) _imperfect_ (positive or extensive) as directed to the Advancement or Perfecting of one's being. The _perfect_ are concerned about Self (a), as an _Animal_ creature, and then are directed against--(1) _Self-destruction_, (2) _Sexual Excess_, (3) _Intemperance in Eating and Drinking_; (B) as a _Moral_ creature, and then are directed against--(1) _Lying_, (2) _Avarice_, (3) _Servility_. The _imperfect_ have reference to (a) _physical_, (B) _moral_ advancement or perfection (subjectively. _Purity_ or _Holiness_). (B) Duties to _Others_. These have regard to the only Aim or End of others that a man can make a duty of, viz., their _Happiness_; for their _Perfection_ can be promoted only by themselves. Duties to others _as men_ are metaphysically deducible; and application to _special conditions_ of men is to be made empirically. They include (a) Duties of LOVE, involving _Merit_ or _Desert (i.e._, return from the objects of them) in the performance: (1) _Beneficence_, (2) _Gratitude_, (3) _Fellow-feeling_; (b) Duties of RESPECT, absolutely _due_ to others as men; the opposites are the _vices_: (1) _Haughtiness_, (2) _Slander_, (3) _Scornfulness_. In _Friendship_, Love and Respect are combined in the highest degree. Lastly, he notes _Social_ duties in human intercourse _(Affability_, &c.)--these being _outworks_ of morality. He allows no special Duties to God, or Inferior Creatures, beyond what is contained in Moral Perfection as Duty to Self.