 In addition to these three conditions for right, Kant also offers direct contrasts between right and virtue. He thinks both relate to freedom but in different ways: right concerns outer freedom and virtue concerns inner freedom (being master of one’s own passions) (6:406–07). Right concerns acts themselves independent of the motive an agent may have for performing them, virtue concerns the proper motive for dutiful actions (6:218–221). In another formulation (6:380–81) he says that right concerns universality as a formal condition of freedom while virtue concerns a necessary end beyond the mere formality of universality, thus appearing to tie the distinction to the first two formulas of the categorical imperative in the Groundwork. In yet another he says that right concerns narrow duties and virtue wide duties (6:390). In the Feyerabend lectures, Kant notes that right is the subset of morally correct actions that are also coercible (27:1327). These various alternative formulations of the distinction would exclude imperfect duties not because imperfect duties do not “influence” others (they do) but because, as imperfect, they cannot be coerced in particular instances, since imperfect duties always allow for the moderating role of an individual’s inclinations. While these various formulations of the distinction appear to be quite different, they can in general be summarized by saying that right concerns outer action corresponding to perfect duty that affects others regardless of the individual’s internal motivations or goals.