 Graceful actions, Schiller claims, present us with a paradox. On the one hand, as instances of freedom, they are deliberately undertaken movements. On the other hand, they appear to be natural and even instinctive. Schiller accounts for this paradox by distinguishing between two kinds of action. Our rational natures allow us to engage in voluntary actions in direct response to our free will. But we also undertake actions that, despite being directed by the will, appear involuntary. These actions Schiller calls “sympathetic”: they occur “at the behest” of moral sentiment as opposed to natural instinct (NA XX, 266/GD 135–6; Deligiorgi 2006: 13). Acting according to the objectively determined moral law still determines an action’s moral worth, according to Schiller, who describes himself as “completely of one mind with the most rigorous moralists” (NA XX, 283/GD 149). But an action can be graceful in addition to being morally worthy if it seems to follow naturally from an agent’s disposition, motivated by feelings that are themselves the product of her character. Grace thus describes the way we act as opposed to the reasons we give for our actions: it is an expression of our “moral attitude” (NA XX, 272/GD 140). Being determined in this way by disposition allows an action to appear both necessary and natural to the point that the person does not seem “conscious of possessing grace” (NA XX, 269/GD 138).