 One must also keep track of the level at which these two philosophers disagree. Consider, for example, the reason why Hume would adamantly reject Kant’s attribution of a special form of “moral worth” to actions done “from duty”. According to Hume,“no action can be virtuous, or morally good, unless there be in human nature some motive to produce it, distinct from a sense of its morality” (T 3.2.1.7). To avoid circularity, there must be a motive to virtuous action that does not itself refer to the moral goodness of the act (T 3.2.1.4). For Hume, the only time one would have to rely on one’s sense of the goodness of an act to motivate oneself to do it is when one is deficient in the natural feelings that ordinarily prompt people to act morally (e.g., natural affection, generosity, gratitude). The two philosophers do not necessarily disagree on the empirical question of what actually motivates people. Note that Hume seems to countenance the possibility of being motivated directly by the sense of an action’s moral goodness. Kant, in fact, seems comparatively skeptical; he expresses doubt that there have ever been human actions motivated from duty alone (e.g., G 4:406–407). They disagree sharply, however, on the normative question at issue. Kant believes that the most morally admirable actions are performed “from duty” alone. These are the only actions that have true “moral worth”. By contrast, Hume believes that such actions indicate a character flaw. Indeed, if a person finds she is moved to act only by the sense that the action is good, she may very well reproach herself for a lack of generosity or gratitude, for example, and consequently form a desire to change her character.