 Prichard’s other main target was Kant. As he sees it, Kant maintained that an action is right if and only if it is done from the motive of duty, that is, from a sense of obligation. Now Prichard wants to admit that it can be good to act from this motive; maybe this is the only morally good motive. Other motives, such as a general benevolence, may make the relevant action good, but cannot make it morally good. But he wants first to insist that we cannot have an obligation to act from a particular motive, as we have already seen. And there are further difficulties peculiar to Kant’s position, in which the motive is specified as the conviction that the act concerned is a duty. The first is that the position has the consequence that no act, in Prichard’s official narrow sense, is a duty at all. One’s duty is to act from the motive of duty, never to do this or that act in the narrow sense. So Prichard is able to present Kant as holding that there is nothing that we ought to do, and therefore that it is impossible to act from the sense that one ought to do this. If so, Kant has undermined his own position, since his understanding of the motive of duty shows that there can be no such thing. Or rather, if there is such a thing as the motive of duty, it follows necessarily that it cannot be one’s sole or primary duty to act on it.