 One way to understand the problem Kant is articulating here is to consider it once again in terms of the crisis of the  Enlightenment.[27]  The crisis was that modern science threatened to undermine traditional moral and religious beliefs, and Kant’s response is to argue that in fact these essential interests of humanity are consistent with one another when reason is granted sovereignty and practical reason is given primacy over speculative reason. But the transcendental idealist framework within which Kant develops this response seems to purchase the consistency of these interests at the price of sacrificing a unified view of the world and our place in it. If science applies only to appearances, while moral and religious beliefs refer to things in themselves or “the supersensible,” then how can we integrate these into a single conception of the world that enables us to transition from the one domain to the other? Kant’s solution is to introduce a third a priori cognitive faculty, which he calls the reflecting power of judgment, that gives us a teleological perspective on the world. Reflecting judgment provides the concept of teleology or purposiveness that bridges the chasm between nature and freedom, and thus unifies the theoretical and practical parts of Kant’s philosophy into a single system (5:196–197).