God, moral faith and the progress towards the proto-type of humanity in Religion within the Boundaries of Mere Reason. In part III of Religion within the Boundaries of Mere Reason, Xxxx puts forward what he sees as the principles of founding God’s Kingdom on earth. In Kantian language, these would be the principles establishing the possibility of bringing or better relating the idea of God to human experience. From the perspective of the moral argument of the second Critique, God is essentially the postulate made by reason to justify the belief in the idea of a summum bonum (highest good) which is a necessary requirement for morality in Xxxx. While the idea of the highest good itself poses complications to Kant’s own argument free will and the pure respect for the moral law, what is of concern to the discussion here is the fact that Xxxx reduced the idea of God to its moral use even though his main concern was how to demonstrate the use of God as a transcendent idea in human experience. This reduction is rather 29 See Chapter 7 below especially the criticism addressed to the traditional reading of the relation between religion and history in Xxxx (for instance Xxxx’x and Despland’s readings) problematic for the following reason. Xxxx saw, that inasmuch as the Christian faith is essentially a faith in a God-man, such faith is a historical stepping stone for the realization of the moral faith in the perfect human, manifested by the transcendent subject and its noumenal free will. In this vein, Xxxx saw that a deeper appreciation of the rational ground of Christian faith should ultimately lead humanity to progress towards an actual realization of the idea of a Kingdom of Ends. This realized Kingdom of ends would then be God’s Kingdom on earth. However, in all this Xxxx completely overlooked the key problem of his critical project, namely that of the actuality of the moral ego. How this kingdom of ends is even possible if the chasm between the supersensible and the sensible is still unbridgeable? Further and more importantly, how can a God that is essentially connected with a formal condition of the transcendent moral subject be actualized in history in order for the Kingdom of ends of to be truly realized? Will this use of God or more precisely the conception of its use suffice to undertake the task of the task of actualizing the idea of God in the world of experience? The brief answer to this question, as will be fully explained in later chapters, is negative. The conception of God and the use of such idea as a postulate belong only to moral transcendent thought. God is post...
