 For Enlightenment thinkers themselves, however, the Enlightenment is not an historical period, but a process of social, psychological or spiritual development, unbound to time or place. Immanuel Kant defines “enlightenment” in his famous contribution to debate on the question in an essay entitled “An Answer to the Question: What is Enlightenment?” (1784), as humankind’s release from its self-incurred immaturity; “immaturity is the inability to use one’s own understanding without the guidance of another.” Expressing convictions shared among Enlightenment thinkers of widely divergent doctrines, Kant identifies enlightenment with the process of undertaking to think for oneself, to employ and rely on one’s own intellectual capacities in determining what to believe and how to act. Enlightenment philosophers from across the geographical and temporal spectrum tend to have a great deal of confidence in humanity’s intellectual powers, both to achieve systematic knowledge of nature and to serve as an authoritative guide in practical life. This confidence is generally paired with suspicion or hostility toward other forms or carriers of authority (such as tradition, superstition, prejudice, myth and miracles), insofar as these are seen to compete with the authority of one’s own reason and experience. Enlightenment philosophy tends to stand in tension with established religion, insofar as the release from self-incurred immaturity in this age, daring to think for oneself, awakening one’s intellectual powers, generally requires opposing the role of established religion in directing thought and action. The faith of the Enlightenment – if one may call it that – is that the process of enlightenment, of becoming progressively self-directed in thought and action through the awakening of one’s intellectual powers, leads ultimately to a better, more fulfilled human existence.