 The Formula of Humanity contains the command that we ought never to treat persons merely as means. A few points regarding this command are helpful to keep in view. First, Kant holds that if a person treats someone merely as a means, then she acts wrongly. The Formula of Humanity encompasses an absolute constraint against treating persons merely as means. Second, Kant does not hold that if in acting a person refrains from treating anyone merely as a means, then she acts rightly (Kant 1797: 395). A person can, for example, act wrongly in Kant’s view by expressing contempt for another, even if she is not using him at all (Kant 1797: 462–464). She would be acting wrongly by failing to treat the other as an end in himself, rather than by treating him merely as a means. A third related point is that, according to Kant, it is both a necessary and a sufficient condition for one’s treating persons in a morally permissible way that one treat them as ends in themselves (Hill 1992: 41–42). Some Kantians, especially those engaged primarily in interpretation, rather than reconstruction, of his views thus understandably hold that far more important than understanding his position on treating persons merely as means is understanding his account of treating persons as ends in themselves (Wood 1999, 143). Fourth, Kant holds that a person can treat herself merely as a means. If a person acts contrary to certain “perfect duties to oneself” (Kant 1797: 421), including her duty not to kill herself (422–423), not to defile herself by lust (424–425), and not to lie (429–430), then she treats herself merely as a means, thereby contravening the Formula of Humanity. It is difficult to discern how, according to Kant, one treats oneself merely as a means in violating these duties (Kerstein 2008; Timmons 2017: Ch. 7). How, for example, does a person’s lying to another amount to her treating herself merely as a means?