How can these two modes of thought stand related the one to the other? Kant's answer is that they correspond to the distinction between two worlds, the world of sense and the transcendental or supersensible world. The pure and the practical reason are the faculties of man for dealing with these two worlds respectively, the phenomenal and the noumenal. The world which is the object of scientific investigation is not the actuality itself. This is true in spite of the fact that to the common man the material and sensible is always, as he would say, the real. On the contrary, in Kant's opinion the material world is only the presentation to our senses of something deeper, of which our senses are no judge. The reality lies behind this sensible presentation and appearance. The world of religious belief is the world of this transcendent reality. The spirit of man, which is not pure reason only, but moral will as well, recognises itself also as part of this reality. It expresses the essence of that mysterious reality in terms of its own essence. Its own essence as free spirit is the highest aspect of reality of which it is aware. It may be unconscious of the symbolic nature of its language in describing that which is higher than anything which we know, by the highest which we do know. Yet, granting that, and supposing that it is not a contradiction to attempt a description of the transcendent at all, there is no description which carries us so far. This series of ideas was perhaps that which gave to Kant's philosophy its immediate and immense effect upon the minds of men wearied with the endless strife and insoluble contradiction of the dogmatic and sceptical spirits. We may disagree with much else in the Kantian system. Even here we may say that we have not two reasons, but only two functionings of one. We have not two worlds. The philosophical myth of two worlds has no better standing than the religious myth of two worlds. We have two characteristic aspects of one and the same world. These perfectly interpenetrate the one the other, if we may help ourselves with the language of space. Each is everywhere present. Furthermore, these actions of reason and aspects of world shade into one another by imperceptible degrees. Almost all functionings of reason have something of the qualities of both. However, when all is said, it was of greatest worth to have had these two opposite poles of thought brought clearly to mind. The dogmatists, in the interest of faith, were resisting at every step the progress of the sciences, feeling that that progress was inimical to faith. The devotees of science were saying that its processes were of universal validity, its conclusions irresistible, the gradual dissolution of faith was certain. Kant made plain that neither party had the right to such conclusions. Each was attempting to apply the processes appropriate to one form of rational activity within the sphere which belonged to the other.