3. But though there is a point of connection between St. Paul's conception of freedom and bondage and that of Kant, which renders the above phrase applicable in a certain sense to the 'spiritual man' of St. Paul, yet the two conceptions are very different. Moral bondage with Kant, as with Plato and the Stoics, is bondage to the flesh. The heteronomy of the will is its submission to the impulse of pleasure-seeking, as that of which man is not in respect of his reason the author, but which belongs to him as a merely natural being. A state of bondage to law, as such, he does not contemplate. It might even be urged that Kant's 'freedom' or 'autonomy' of the will, in the only sense in which he supposed it attainable by man, is very much like the state described by St. Paul as that from which the communication of the spirit brings deliverance,--the state in which 'I delight in the law of God after the inward man, but find another law in my members warring with the law of my reason and bringing me into captivity to the law of sin in my members.' For Kant seems to hold that the will is actually 'autonomous,' i.e. determined by pure consciousness of what should be, only in rare acts of the best man. He argues rather for our being conscious of the possibility of such determination, as evidence of an ideal of what the good will is, than for the fact that anyone is actually so determined. And every determination of the will that does not proceed from pure consciousness of what should be he ascribes to the pleasure-seeking which belongs to man merely as a 'Natur-wesen,' or as St. Paul might say 'to the law of sin in his members.' What, it may be asked, is such 'freedom,' or rather such consciousness of the possibility of freedom, worth? May we not apply to it St. Paul's words, 'By the law is the knowledge of sin'? The practical result to the individual of that consciousness of the possibility of freedom which is all that the autonomy of will, as really attainable by man, according to Kant's view, amounts to, is to make him aware of the heteronomy of his will, of its bondage to motives of which reason is not the author.