{BOOK_1|CHAPTER_1 ^paragraph 90} REMARK II. The direct opposite of the principle of morality is, when the principle of private happiness is made the determining principle of the will, and with this is to be reckoned, as I have shown above, everything that places the determining principle which is to serve as a law, anywhere but in the legislative form of the maxim. This contradiction, however, is not merely logical, like that which would arise between rules empirically conditioned, if they were raised to the rank of necessary principles of cognition, but is practical, and would ruin morality altogether were not the voice of reason in reference to the will so clear, so irrepressible, so distinctly audible, even to the commonest men. It can only, indeed, be maintained in the perplexing speculations of the schools, which are bold enough to shut their ears against that heavenly voice, in order to support a theory that costs no trouble. Suppose that an acquaintance whom you otherwise liked were to attempt to justify himself to you for having borne false witness, first by alleging the, in his view, sacred duty of consulting his own happiness; then by enumerating the advantages which he had gained thereby, pointing out the prudence he had shown in securing himself against detection, even by yourself, to whom he now reveals the secret, only in order that he may be able to deny it at any time; and suppose he were then to affirm, in all seriousness, that he has fulfilled a true human duty; you would either laugh in his face, or shrink back from him with disgust; and yet, if a man has regulated his principles of action solely with a view to his own advantage, you would have nothing whatever to object against this mode of proceeding. Or suppose some one recommends you a man as steward, as a man to whom you can blindly trust all your affairs; and, in order to inspire you with confidence, extols him as a prudent man who thoroughly understands his own interest, and is so indefatigably active that he lets slip no opportunity of advancing it; lastly, lest you should be afraid of finding a vulgar selfishness in him, praises the good taste with which he lives; not seeking his pleasure in money-making, or in coarse wantonness, but in the enlargement of his knowledge, in instructive intercourse with a select circle, and even in relieving the needy; while as to the means (which, of course, derive all their value from the end), he is not particular, and is ready to use other people's money for the purpose as if it were his own, provided only he knows that he can do so safely, and without discovery; you would either believe that the recommender was mocking you, or that he had lost his senses. So sharply and clearly marked are the boundaries of morality and self-love that even the commonest eye cannot fail to distinguish whether a thing belongs to the one or the other.