=2. The Postulate of the Immortality of the Soul.= The goal of the inclinations is happiness. The goal of the will is virtue. There is no relation or correspondence between the two in this world. A man may be happy and still not virtuous; he may be virtuous and not happy. Since a man belongs to both the world of free spirits and the world of necessity, he is thwarted in reaching for his highest good in this life. His highest good is the union of virtue and happiness. If this is to be attained, another life must be guaranteed. Yet this is only a postulate and not a proof. When man wills, he wills as if he were an immortal being. =3. The Postulate of the Existence of God.= Faith in reaching forward must postulate God, as alone able to vouchsafe future harmony between goodness and happiness and alone able to distribute justly the rewards and punishments that are so disproportionate in this world. When I will, I will _as if_ God existed. When I will, I create by my willing my freedom, my immortality, and God’s existence. But because my will is an unconditioned law of my real being, my faith in these things is well founded.[58] CHAPTER XI THE GERMAN IDEALISTS =Idealism after Kant.=[59] Kant’s criticism had been a fine dissection of the processes of knowledge. He had laid scientific knowledge open and separated it into its parts. In doing this he had acted in the spirit of his time, which had been inaugurated by Lessing. His doctrine became the point of departure of many differing systems. A modern German professor in the University of Berlin has been wont to say, “There are ten interpretations of Kant’s _Critique_, which are the ten kinds of philosophy at the present time.” The incoherence of Kant’s philosophy made it famous. He represented the first stage of a social movement; and like all social movements the world over, the first stage was critical, self-inconsistent, and destructive of tradition. The second stage is the one upon which we now enter, and we shall find it to be reconstructive along several lines. Criticism is always an inducement to new systematization. In Germany, after Kant, there was naturally, therefore, a great systematic movement which its intellectually virile and many-sided life was ready to express. Culture and philosophy went hand in hand. Jena was the centre of Kantianism and was in close proximity to Weimar, the centre of German culture.