 Kant offers a very different account of moral judgment. He focuses on the first-person judgments an agent (not a spectator) must make about how to behave. In his view, the primary question is what the moral law permits, forbids, or requires. Passion or sentiment cannot answer such a question. Instead, answering it requires an operation of reason by means of which the agent determines whether her principle or “maxim” of conduct conflicts with the moral law. Because she is an imperfect and finite rational being, the law presents itself to her as a “categorical imperative” (CI). It is an imperative because it commands and constrains us; it is categorical because it commands and constrains us with ultimate authority and without regard to personal preferences or any empirically contingent ends (G 4:413–20). The two best known formulations of the CI are the formula of universal law (FUL), which commands, “act only in accordance with that maxim through which you can at the same time will that it become a universal law” (G 4:421), and the formula of the end in itself (FEI), which commands, “So act that you use humanity, whether in your own person or in the person of any other, always at the same time as an end, never merely as a means” (G 4:429). Scholars disagree about the relationship between these two formulations of the CI, as well as their relationship to the other formulations Kant provides. There is also disagreement about whether FUL or FEI has primacy in deliberation and moral judgment. Kant claims that FUL is the standard everyone actually employs in moral judgment (G 4:402; CPrR 5:69), and some scholars defend its primacy (e.g., Engstrom 2009). Others argue in favor of FEI, emphasizing, in particular, its role in the Metaphysics of Morals, where FEI seems to play the fundamental role in guiding judgment about specific ethical duties (e.g., Wood 1999).