But as far as morality alone is concerned, the mastery of will over inclination that is expressed in dignity is all that is required. For Kant, however, morality itself demands a complete harmony between principle and inclination, because any tension between them is a sign that one’s commitment to the principle of morality is not yet complete, one’s good will or virtue not yet perfected. The self-mastery that is expressed in dignity may often be all that human beings can achieve under natural circumstances, and it certainly satisfies the demand for legality in our actions; but as Kant sees it morality requires that perfection of virtue or of the good will that he calls holiness (see Kant’s response to Schiller in a note added to the second edition of Kant’s Religion within the Boundaries of Mere Reason, 6:23–4n.). Thus Kant’s conception of morality actually demands a greater attunement of principles and feelings than does Schiller’s—although Schiller’s might be the more plausible account of morality, that is, one that better accommodates the reality of the human condition, precisely for that reason.  Indeed, Kant may have been carried away by the polemic with Schiller, because elsewhere his position is not that human beings must aim at holiness, but only at virtue, not at the elimination of all inclinations contrary to morality but at the strength of will to overcome them.