Morality and religion were for Kant one and inseparable at bottom. Religion is nothing else than “the consciousness of all our duties as divine commands.” Or it is “the law in us in so far as it derives emphasis from a Lawgiver and Judge above us” (2: p. 111). Morality is the realization of duties from the consciousness of the inner law. The relation of our actions to this inner law we call conscience. “The reproaches of conscience will be without effect if it be not considered as the representative of God, who has His lofty seat above us, but who has also established a tribunal in us” (1: p. 215). On the other hand, if religion is not joined with a moral conscientiousness, it is of no effect. The rationalism of the eighteenth century did not recognize, or rather did not justify, the æsthetic side of religion. So Kant thought all religious acts without morality “a superstitious worship.” Religious education is nothing more or less than the inculcation of the consciousness of the inner law and the Lawgiver. As to the common usages of worship, the more ignorant the child is the better. “This much is certain,” he says, “that, could it be brought about that children should never witness a single act of veneration to God, never even hear the name of God spoken, it might then be the right order of things to teach them first about ends and aims, and of what concerns mankind; to sharpen their judgment; to instruct them in the _order and beauty of the works of Nature_; then to add a wider knowledge of the structure of the universe; and then only might be revealed to them for the first time the idea of a Supreme Being--a Lawgiver” (2: pp. 109-110). But the actual condition of society necessitates our taking a short-cut and giving early instruction to the child in the right ideas of religion. This is done, Kant believes, by pointing to God through moral consciousness within the child and through the teleology in Nature without. Lead him to the understanding “that there is a law of duty which is not the same as ease, utility, or other consideration of the kind, but something universal, which is not governed by the caprice of men” (2: pp. 110-111), and he will come to be conscious of the presence of something in us, which is above us, above human creation. Show him “how everything is disposed for the preservation of the species and their equilibrium, but at the same time with consideration in the long run for man, that he may attain happiness” (2: p. 111), and he will see the existence of the universal law, which governs the world, yet is intimately related to himself. Kant thought these two as the only ways to reach the idea of God. One is the evidence of Practical Reason, the other the proof of the heart (_Herzensbeweis_). But here again in religious education he shows his indulgence to children, for he says: