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A related aspect of Kant's theory of freedom is what Henry Allison calls Kant's "Incorporation Thesis," according to which particular inclinations, impulses, and feelings do not constitute reasons for action unless an agent has a maxim of satisfying them (Allison 1990).
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When a party is an authority over another, his or her dictates constitute, at least in part, reasons for action for that other.
Narratives contain and constitute self-conceptions [ 47]; they also contain reasons for action [ 46].
On this view, what constitutes obligations is neither the social resources with which they are enforced, nor the practices in which they may be expressed, but the kind of reasons for action that they offer.
Utilitarianism supplies exclusively impersonal reasons for action to individuals.
Such reasons replace other reasons for action that people might have.
Need more reasons for action?
Throughout the discussions of actions, the interviewers probed the reasons for actions and, as far as possible, the reasons for no action.
But if God's commands to φ have merely causal power to bring about obligations to φ, then the resultant state of affairs that is the reason for action is its being obligatory to φ a state of affairs that need not be in any way constituted by God's issuing any commands.
There is another reason for action.
Raisa Scriabine: Without it there is no reason for action.
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Since I tried Ludwig back in 2017, I have been constantly using it in both editing and translation. Ever since, I suggest it to my translators at ProSciEditing.

Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com