Of course, to him who takes the position of _Kant’s_ _dualism of belief and rational judgment_, freedom from every authority in matters of faith, and in this sense tolerance, will appear to be self-evident. Whatever has nothing to do with knowledge, but is merely the personal result of an inner, subjective experience, cannot be offered by external authority as matter for instruction. The sole standard for this belief is the autonomous subject and its own needs. In this sense _Harnack_ tells us: “The kernel of one’s being is to be grasped in its own depths and the soul is merely to recognize its own needs and the road traced out for their gratification. This can only be done with the fullest freedom. Any restraint here is tantamount to the destruction of the problem; any submission to the teaching of others ... is treason to one’s own religion” (Religioeser Glaube und freie Forschung. Neue Freie Presse, 7. Juni, 1908). To have one’s religion determined by any authority, even a divine one, would be treason to the sovereignty of man! Viewed from this standpoint, the _reconciliation between faith and science_ is no longer a problem. And they congratulate themselves on the solution of this vexing question. Now, they say, deliverance from an oppressive misery has been found, now the peace sought for so long is restored. A fair division has been made: two worlds, the world of the senses, and the world above sense experience. One belongs to science, where it now rules supreme; the other belongs to faith, where it can move freely, undisturbed by, and even unapproachable to science. Just as the stars in the sky are inaccessible to the custodian of civil order,—he can neither support them nor hinder them, nor pull them down,—just so the realm of faith is inaccessible to science: peace reigns everywhere. Cheered on by this treaty of peace, _Paulsen_ writes: “Thus critical philosophy has solved the old problem of the relation of knowledge to faith. _Kant_ is convinced that by properly setting the limits he has succeeded in laying the foundation for real and enduring peace between them. In fact, upon this in the first place will rest the importance and vitality of his philosophy. It gives to knowledge, on the one hand, what belongs to it for unlimited research, the whole world of phenomena; on the other hand it gives to faith its eternal right, the interpretation of life and the world from the view-point of values. There can be no doubt that herein lies the cause of the great impression made by _Kant_ upon his time; he appeared as the liberator from unbearable suspense” (Immanuel Kant, 1898, 6).