 Let’s pause to mark some of the contrasts between two of the theories of practical inference we have on the table. First of all, Kantian maxims – the structured intentions on which the universalizability requirement is imposed – have means-end or calculative structure: a maxim typically specifies not just what you are proposing to achieve, but how you propose to proceed. So Vogler’s requirement, that one come up with actions that are calculatively well-formed, is compatible with Korsgaard’s view. But because Vogler regards noncalculative reasons as optional, Korsgaard and Vogler differ over whether the universalizability of maxims is mandatory. Now because the universalizability test (the so-called CI-procedure) is to be applied to one’s maxims as they arise, and because you may at any point consider an unprecedented maxim, it is still an open question just what the substantive moral theory generated by this theory of practical reasoning is. However, a handful of canonical dicta are usually thought of as constituting its core: not to lie; to adopt the end of helping others; to adopt the end of developing one’s talents. So, second, we are seeing differing conceptions of action give rise to starkly differing views of the moral demands of rationality; on Vogler’s view, the solely calculative conception of action allows for rational agents who lie, cynically exploit others, and don’t bother to improve themselves. So Korsgaard’s account is morally more demanding, and it is morally more demanding because it is more demanding about what it takes to be an action, as opposed to mere bodily or mental goings on.