 The discrete but important influence of Schelling on Jaspers’s philosophy also provides a clue to understanding Jaspers’s philosophy of religion. At one level, Jaspers was philosophically committed to a sympathetic retrieval of religious contents. He was insistent that truth can only be interpreted as an element of radical alterity in reason, or as reason’s experience of its own limits. Similarly, he was insistent that the conditions of human freedom are not generated by human reason alone, but are experienced as incursions of transcendence in rational thought. For these reasons, his philosophy is sympathetic towards the primary implications of revelation theology, and it cautiously upholds the essential philosophical claim of revelation: namely, that truth is a disclosure of otherness (transcendence) to reason, or at least an interpreted moment of otherness in reason. At the same time, however, Jaspers cannot in any obvious way be described as a religious philosopher. In fact, he was very critical of revelation theology, and of orthodox religions more generally, on a number of quite separate counts. First, he argued that the centre of religion is always formed by a falsely objectivized or absolutized claim to truth, which fails to recognize that transcendence occurs in many ways, and that transcendent truths cannot be made concrete as a set of factual statements or narratives. Religious world views are therefore examples of limited mental attitudes, which seek a hold in uniform doctrine in order to evade a confrontation with the uncertainty and instability of transcendence. In positing transcendence as a realized element of revelation, religion in fact obstructs the capacity for transcendence which all people possess; religion claims to offer transcendence, but it actually obstructs it. Second, then, as the foundations of dogma and doctrinal orthodoxy, revealed truth-claims eliminate the self-critical and communicative aspect of human reason, and they undermine the dialogical preconditions of transcendence and existential self-knowledge. Jaspers thus viewed orthodox religion as an obstruction to communication, which places dogmatic limits on the common human capacity for truthfulness and transcendence. Nonetheless, as a philosopher of transcendence, he was also clear that human truthfulness, or humanity more generally, cannot be conceived without a recuperation of religious interpretive approaches and without a recognition of the fact that the founding contents of philosophy are transcendent. Much of his work, in consequence, might be construed as an attempt to free the contents of religious thinking from the dogmatic orthodoxies imposed upon these contents in the name of organized religion.