blossen Vernunft (1793) Kant shows that important ethical ideas are hidden within the Christian dogmas. In the dogma concerning sin he discovers the experience of an inclination, deeply imbedded in human nature, which strives against the moral law; which he calls "radical evil." Kant regards the Bible story of the Fall as a subjective experience on the part of each individual, not as an historical event. So is the Bible story of the suffering Christ likewise experienced by every serious human being; regard for the moral law gives rise to a new man who must endure the suffering due to the constant opposition of the old man of sensual inclination.—The significance of a purely historical or "statutory" faith is only provisional; but we respect "the form which has served the purpose of bringing a doctrine, the acceptance of which rests on tradition,—which is irrevocably preserved in every soul and requires no miracle,—into general influence."
4. Kant maintains a sharp antithesis between the world of experience and things-in-themselves both in his theory of knowledge and in his ethics. In fact, his whole philosophy is characterized by these sharp antitheses. This was necessary to his purpose, if he would demonstrate the validity of knowledge and the unconditionality of ethical ideals. But the question must naturally arise— even in consequence of the critical philosophy—Must not even these distinctions and antitheses be ascribed to the method of our human understanding? The fact that this point also occurred to his mind with more or less definiteness is a splendid testimony to Kant's profound critical acumen. He felt the need before concluding his reflections, of investigating whether there might not be viewpoints which—more directly than the religious postulates—would transcend these profound antitheses. He thus
