It is inevitable for human nature that man a should wish and seek for happiness, that is, satisfaction with his condition, with certainty of the continuance of this satisfaction. But for this very reason it is not an end that is also a duty. Some writers still make a distinction between moral and physical happiness (the former consisting in satisfaction with one's person and moral behaviour, that is, with what one does; the other in satisfaction with that which nature confers, consequently with what one enjoys as a foreign gift). Without at present censuring the misuse of the word (which even involves a contradiction), it must be observed that the feeling of the former belongs solely to the preceding head, namely, perfection. For he who is to feel himself happy in the mere consciousness of his uprightness already possesses that perfection which in the previous section was defined as that end which is also duty. If happiness, then, is in question, which it is to be my duty to promote as my end, it must be the happiness of other men whose (permitted) end I hereby make also mine. It still remains left to themselves to decide what they shall reckon as belonging to their happiness; only that it is in my power to decline many things which they so reckon, but which I do not so regard, supposing that they have no right to demand it from me as their own. A plausible objection often advanced against the division of duties above adopted consists in setting over against that end a supposed obligation to study my own (physical) happiness, and thus making this, which is my natural and merely subjective end, my duty (and objective end). This requires to be cleared up. Adversity, pain, and want are great temptations to transgression of one's duty; accordingly it would seem that strength, health, a competence, and welfare generally, which are opposed to that influence, may also be regarded as ends that are also duties; that is, that it is a duty to promote our own happiness not merely to make that of others our end. But in that case the end is not happiness but the morality of the agent; and happiness is only the means of removing the hindrances to morality; permitted means, since no one has a right to demand from me the sacrifice of my not immoral ends. It is not directly a duty to seek a competence for one's self; but indirectly it may be so; namely, in order to guard against poverty which is a great temptation to vice. But then it is not my happiness but my morality, to maintain which in its integrity is at once my end and my duty. {INTRODUCTION ^paragraph 55} VI. Ethics does not supply Laws for Actions (which is done by Jurisprudence), but only for the Maxims of Action