 A third school holds that despite appearances to the contrary, the Religion does not engage in “theological speculation concerning the doctrine of grace in any form” (DiCenso 2012: 117). This view is advanced by James DiCenso in his 2012 commentary on the Religion, and more recently by Allen Wood in his Kant and Religion (2020). The former’s 2012 commentary advises that we avoid any literal reading of religious doctrines in the text, and that we should instead interpret Kant’s treatment of them as presenting no more than our moral ideals in “imaginatively enhanced or pictorial form” (2012: 28).  Likewise, in the latter’s Kant and Religion (2020), the author presents the Religion as a study of how we can understand Christianity’s presentation of a “second-person relationship between myself and God” (Wood 2020: 137) as instead symbols for a first-person “self-relation” (Wood 2020: 137, 143) through which we gain “a meaningful and emotionally enriched way of relating to our own past” (Wood 2020: 145). Interestingly, these interpretations cohere with certain interpretations of Kant’s philosophical theology in the Opus Postumum (see Section 4 below), with both extending not only the thesis that God, for Kant, is nothing but a symbol of our moral ideals, but that all religious doctrines involving the supersensible should likewise be interpreted as such.