 We have seen one way in which Kant links theoretical and practical reason. In answer to the question, “What may I hope?” Kant invokes the primacy of practical reason, so that theoretical reason may accept the postulates of God, freedom and immortality “as a foreign possession handed over to it” (5:120). While Kant’s argument for freedom may be more compelling, the other arguments find little favor among contemporary authors, although they have been taken up in some commentary on Kant’s account of teleology (both in the Critique of Judgment (Guyer 1989, Freudiger 1996; see also  Kant’s aesthetics and teleology,  §3) and outside that work (Wood 1970, Kleingeld 1998b)). Jens Timmermann, for example, emphasizes that Kant never doubted that practical and theoretical reason represent the same faculty, and trenchantly claims that “the principle that unifies the spheres of theoretical and practical reason… is the assumption of a wise and benevolent God who has created a teleological world that coheres with morality” (2009: 197; cf. Kleingeld 1998b: 336). Whatever Kant’s own beliefs, however, such a position lacks wider philosophical resonance. Most contemporary philosophers assume that the world does not “harmonize with” morality in this way—or, at any rate, that to create such harmony is a human task, and not a matter of divine agency. (Again, cf. Reath 1988, and see also Guyer 2000b &amp; 2006.)