 Does this Korsgaardian argument avoid the pitfalls of the Kantian one discussed earlier? I think it avoids the problem of self-conceit, because it does seem that what you end up valuing is not yourself simply as such, but yourself qua rational agent. And I think as I have presented it, it avoids the problem of the Satanic parallel, because all it shows is that Satan must value his rational nature, not his devilishness.