Consequently it is conceived only
negatively, i.e., as that which we must never act against and which,
therefore, must never be regarded merely as means, but must in every
volition be esteemed as an end likewise. Now this end can be nothing
but the subject of all possible ends, since this is also the subject
of a possible absolutely good will; for such a will cannot without
contradiction be postponed to any other object. The principle: "So act
in regard to every rational being (thyself and others), that he may
always have place in thy maxim as an end in himself," is accordingly
essentially identical with this other: "Act upon a maxim which, at the
same time, involves its own universal validity for every rational
being." For that in using means for every end I should limit my
maxim by the condition of its holding good as a law for every subject,
this comes to the same thing as that the fundamental principle of
all maxims of action must be that the subject of all ends, i.e., the
rational being himself, be never employed merely as means, but as
the supreme condition restricting the use of all means, that is in
every case as an end likewise.
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