Kant finds it due to his point of view to spurn every weak inclination to Eudæmonism. A Categorical Imperative cannot issue commands with an eye to profit or comfort. That is as clear as daylight. "All Morality of action must be founded on the necessity which arises from duty and respect for the law, and not from love or inclination for the desired result of the action." Schopenhauer, Feuerbach, and John Stuart Mill have recorded such irrefutable criticisms of the Kantian doctrine of the absolute disinterestedness of moral action, that it is unnecessary to add to their arguments. Only some moral philosophers, and particularly Mill, are guilty of logical inaccuracy when they reject Eudæmonism but retain Utility as the aim of morality. Why do the Utilitarians not realize that they are merely Eudæmonists under another name, and that he who disregards his own immediate interests in order to further the well-being of the community experiences a pleasurable emotion of high order in the satisfaction he derives from the sacrifices whereby he has contributed to the good of the community? The useless exertions of a section of moral philosophers to eliminate not only Hedonism but also Eudæmonism from moral action are a veritable labour of Sisyphus. Hardly have these two with difficulty been expelled by the door than they return by the window or the chimney. It is a mere conjuring trick to remove them from this world to the next, as do the theologians, or to substitute universal well-being for the feeling of happiness. All the same, the desire to purge moral action of the least admixture of hope of profit or pleasure is comprehensible. Common experience, which is equally forced upon the profound thinker and upon the plain man in the street least inclined to cudgel his brain, teaches us that Morality consists, with very few exceptions, in acting against our own immediate interest, in denying ourselves some coveted pleasure, in renouncing some attainable profit, in undertaking some disagreeable exertion because Reason bids us do so. From this practical experience the man in the street gets the impression that duty is a bitter necessity and that decency is attended by many and varied inconveniences. The theorist, the philosopher, derives a principle from his empirical facts; he observes that the moral man often acts against his own immediate interests, and expresses this in the pretentious axiom: "Morality from the very beginning excludes all thought of profit."