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 is the end. It does not say what will is the end; and we want to know what the good will is.

What is the good will? We may call it indifferently the Free will, or the Universal will, or the Autonomous will, or finally the Formal will.

(1) It is the universal will. The very notion of the moral end is that it should be an end absolutely, not conditionally. It is not an end for me without being one also for you, or for you and me and not for a third person; but it is, without limitation to any this or that, an end for us all. And so the will, as end, is not the particular will of particular men, existing as this, that, and the other series of states of mind. It is the same for you and me, and, in the character of our common standard and aim, it is above you and me. It is thus objective and universal.

(2) It is the free will. It is not conditioned by, it does not owe its existence and attributes to, it is not made what it is by, and hence it can not (properly speaking) be called forth by, anything which is not itself. It exists because of itself and for the sake of itself. It has no end or aim beyond itself; is not constituted or determined by anything else.

Hence we see it is not determined by anything in particular. For, as we saw it, was universal; and universal means not particular; and so no more than a verbal conclusion is wanted to show that, if determined by something particular, it would be determined by something not itself. And this we have already taken to be false.

(3) It is autonomous. For it is universal and an end to itself. The good will is the will which wills the universal as itself and itself as the universal, and hence may be said to be a law to itself and to will its own law. And, because it is universal, hence in willing what is valid for itself it wills what is valid for all. It legislates universally in legislating for itself, since it would not legislate for itself did it not legislate universally.

(4) And lastly, it is formal. For, in willing itself, it wills the universal, and that is not-particular. Any possible object of desire, any wished-for event, any end in the shape of a result to be attained in the particular existence of myself or another, all are this or that something: they have a content, they are ‘material.’