comes in conflict with the principle of freedom, which is one of the most fundamental in his system. The phrases above used only eddy about the one point which is to be held fast. There may be that in the universe which destroys the man who does not conform to it, but in the last analysis he is self-destroyed, that is, he chooses not to conform. If he is saved, it is because he chooses thus to conform. Man would be then most truly man in resisting that which would merely overpower him, even if it were goodness. Of course, there can be no goodness which overpowers. There can be no goodness which is not willed. Nothing can be a motive except through awakening our desire. That which one desires is never wholly external to oneself. According to Kant, morality becomes religion when that which the former shows to be the end of man is conceived also to be the end of the supreme law-giver, God. Religion is the recognition of our duties as divine commands. The distinction between revealed and natural religion is stated thus: In the former we know a thing to be a divine command before we recognise it as our duty. In the latter we know it to be our duty before we recognise it as a divine command. Religion may be both natural and revealed. Its tenets may be such that man can be conceived as arriving at them by unaided reason. But he would thus have arrived at them at a later period in the evolution of the race. Hence revelation might be salutary or even necessary for certain times and places without being essential at all times or, for that matter, a permanent guarantee of the truth of religion. There is nothing here which is new or original with Kant. This line of reasoning was one by which men since Lessing had helped themselves over certain difficulties. It is cited only to show how Kant, too, failed to transcend his age in some matters, although he so splendidly transcended it in others.