Religion within the Boundaries of Mere Reason

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However, at a later point (p. 155), the Christian principle of morality is not counted among the theological (and "therefore" heteronomous Heteronomous refers to laws or rules that come from an outside source, such as divine command or natural desire, rather than from one's own reason.) principles, but is instead described as autonomous Autonomous refers to the capacity of the will to be a law unto itself, independent of any outside influence.; it is said to surpass even the moral concept of the Stoics in purity and rigor (p. 153, note). The "sanctification" of Christian religious doctrine consists of persistent "moral progress"; anyone who is conscious of having persevered in this out of genuine moral motives until the end of their life may allow themselves "the comforting hope, though not certainty, that they will continue to adhere to these principles even in an existence continued beyond this life" (p. 148, note). The existence of God is a postulate—that is, a necessary theoretical assumption for practical purposes—because it contains the "basis for the exact correspondence of nature (happiness) with morality" (p. 149); but belief in it is not an objective duty, but a subjective need (p. 150). Through the concept of the highest good as the object and final purpose of pure practical reason, the moral law leads to religion—that is, the recognition of all duties as divine commands (p. 155). Various passages (pp. 85, 102, 104, 145, 147) are directed against mysticism and religious fanaticism original: "Schwärmerei," a term Kant used to describe irrational religious fervor or the delusion of seeing or communicating with supernatural beings.: these are all thoughts that we will encounter again in Religion Referring to Kant's later work, Religion within the Boundaries of Mere Reason..

5. The Critique of Judgment is not only the closest to Religion in terms of time, but also speaks more extensively about theological problems than any of the philosopher's other works; the final seven paragraphs (pp. 400–482) are dedicated exclusively to such issues. Here, too, religion is defined as the "recognition of our duties as divine commands" (p. 477), in another place as "morality in relation to God as legislator" (p. 441), and in a third as "the practical (moral) use of reason for a subjective purpose" (p. 478); for it is necessary for this practical use, not for the expansion or correction of our knowledge of nature (ibid.). Its essence consists in the disposition original: "Gesinnung," referring to the internal moral attitude or character from which actions flow. (p. 477). Reference to the "imitation" of Christ is... Text ends mid-sentence.