 There are several reasons why readers have thought that Kant denies the teleological thesis. First, he makes a plethora of statements about outcomes and character traits that appear to imply an outright rejection of both forms of teleology. For instance, in Groundwork I, he says that he takes himself to have argued that “the objectives we may have in acting, and also our actions’ effects considered as ends and what motivates our volition, can give to actions no unconditional or moral worth…[this] can be found nowhere but in the principle of the will, irrespective of the ends that can be brought about by such action” (G 4: 400). This appears to say that moral rightness is not a function of the value of intended or actual outcomes. Kant subsequently says that a categorical imperative “declares an action to be objectively necessary of itself without reference to any purpose—that is, even without any further end” (G 4:415). A categorical imperative “commands a certain line of conduct directly, without assuming or being conditional on any further goal to be reached by that conduct” (G 4:416). These certainly appear to be the words of someone who rejects the idea that what makes actions right is primarily their relationship to what good may come of those actions, someone who rejects outright the act consequentialist form of teleology. Moreover, Kant begins the Groundwork by noting that character traits such as the traditional virtues of courage, resolution, moderation, self-control, or a sympathetic cast of mind possess no unconditional moral worth, (G 4:393–94, 398–99). If the moral rightness of an action is grounded in the value of the character traits of the person who performs or would perform it then it seems Kant thinks that it would be grounded in something of only conditional value. This certainly would not comport well with the virtue ethics form of teleology.