 Each level of being in Jaspers’s Philosophy corresponds to one of the Kantian transcendental ideas, and the modes of thinking and knowing defining each level of existence elucidate the intellectual content of Kant’s ideas. The level of orientation in the world corresponds to the idea of the unity of the world; the level of existence corresponds to the idea of the soul’s immortality; the level of transcendence corresponds to the idea of God’s necessary existence. However, whereas Kant saw transcendental ideas as the formal-regulative ideas of reason, serving, at most, to confer systematic organization on reason’s immanent operations, Jaspers viewed transcendental ideas as realms of lived knowledge, through which consciousness passes and by whose experienced antinomies it is formed and guided to a knowledge of itself as transcendent. Jaspers thus attributed to transcendental ideas a substantial and experiential content. Ideas do not, as for Kant, simply mark the formal limits of knowledge, marking out the bounds of sense against speculative or metaphysical questions. Instead, ideas provide a constant impulsion for reason to overcome its limits, and to seek an ever more transcendent knowledge of itself, its contents and its possibilities. In his mature philosophy, therefore, Jaspers transformed the Kantian transcendental ideas into ideas of transcendence, in which consciousness apprehends and elaborates the possibility of substantial or metaphysical knowledge and self-knowledge. Central to this adjustment to Kant’s conception of ideas was also an implied, yet quite fundamental critique of the key Kantian distinction between the transcendent and the transcendental. In contrast to contemporary neo-Kantian readings of Kant, which were prepared to acknowledge the ideal element in Kantian idealism only, at most, as a regulative framework, generated by reason’s own autonomous functions, Jaspers argued that Kantian philosophy always at once contains and suppresses a vision of experienced transcendence, and that the Kantian ideas should be viewed as challenges to reason to think beyond the limits of its autonomy, towards new and more authentic contents, self-experiences and freedoms.