feelings, and it must be left to each to determine this for himself.
For that one should sacrifice his own happiness, his true wants, in
order to promote that of others, would be a self-contradictory maxim
if made a universal law. This duty, therefore, is only
indeterminate; it has a certain latitude within which one may do
more or less without our being able to assign its limits definitely.
The law holds only for the maxims, not for definite actions.

(b) Moral well-being of others (salus moral is) also belongs to
the happiness of others, which it is our duty to promote, but only a
negative duty. The pain that a man feels from remorse of conscience,
although its origin is moral, is yet in its operation physical, like
grief, fear, and every other diseased condition. To take care that
he should not be deservedly smitten by this inward reproach is not
indeed my duty but his business; nevertheless, it is my duty to do
nothing which by the nature of man might seduce him to that for
which his conscience may hereafter torment him, that is, it is my duty
not to give him occasion of stumbling. But there are no definite
limits within which this care for the moral satisfaction of others
must be kept; therefore it involves only an indeterminate obligation.





IX. What is a Duty of Virtue?

{INTRODUCTION ^paragraph 85}