 The condition under which a hypothetical imperative applies to us, then, is that we will some end. Now, for the most part, the ends we will we might not have willed, and some ends that we do not will we might nevertheless have willed. But there is at least conceptual room for the idea of a natural or inclination-based end that we must will. The distinction between ends that we might or might not will and those, if any, we necessarily will as the kinds of natural beings we are, is the basis for his distinction between two kinds of hypothetical imperatives. Kant names these “problematic” and “assertoric”, based on how the end is willed. If the end is one that we might or might not will — that is, it is a merely possible end — the imperative is problematic. For instance, “Don’t ever take side with anyone against the Family.” is a problematic imperative, even if the end posited here is (apparently) one’s own continued existence. Almost all non-moral, rational imperatives are problematic, since there are virtually no ends that we necessarily will as human beings.