 We can further illuminate Cassirer’s evolving attempt to situate himself between Kant and Hegel by considering his evolving relationship to Heidegger. In the 1929 Disputation at Davos Cassirer challenged Heidegger’s radical “finitism” by appealing to the presumed necessary and eternal validity found in both the mathematical sciences and morality. And after the Disputation Cassirer added five footnotes to Being and Time (1927) in The Phenomenology of Knowledge before its publication, where he suggested that his attempt to begin the Hegelian phenomenology with mythical thought rather than ordinary sense perception could also address Heidegger’s concerns. In 1931, however, Cassirer published a review of [Heidegger 1929], which took a different approach from his remarks at Davos. Instead of primarily emphasizing the “eternal” validity found in the mathematical sciences, Cassirer now placed his main emphasis on the ethical and aesthetic dimensions of Kant’s thought, as expressed in the Critique of Practical Reason (1788) and the Critique of the Power of Judgement (1790). His main point was that, whereas the Transcendental Analytic of the Critique of Pure Reason(1781/1787) may indeed be written from the perspective of human finitude, the rest of Kant’s system embeds this perspective within a wider conception of “the intelligible substrate of humanity.”