 In the first edition of his History, he claims that any moral philosophy could use this strategy and thus that “if Kant believes that he has absolutely proved his [moral philosophy], then he simply commits the usual mistake of all metaphysicians”. In the first edition, this claim comes near the end of the section on Kant, and is immediately followed by a summary of what he takes to be Kant’s “Copernican Revolution”: (i) “The world of appearances is a consequence of our concepts”. (ii) “The ideas”, in Kant’s sense presumably of concepts of reason whose objects are not such that they could be met in experience (Kant 1787, A311/B368–A320/B377), “give us no knowledge, rather they lead us to an imagined world. It is precisely in this that their usefulness lies. We deceive ourselves when we try to increase our knowledge through them; we enrich ourselves when we make them the foundation of our actions.” (iii) “The one absolute that man has is the moral law and from this fixed point a secure order can be brought to the unstable world of the ideas”. After this summary of what he takes to be Kant’s position, Lange declares his support for (i) and (ii) but seems to reject (iii) for grounds similar to those we have already seen. Kant’s claim that his moral law is a fixed point is somehow “subjective” and shows Kant as being a child of his times. According to Lange, the lasting achievement of (iii) is the more general claim that “the ideal is no longer to be judged by supposed evidence but rather by its relationship to the ethical ends of mankind” (Lange 1866b, 277–78). This is where the discussion of the fundamental moral law in the first edition ends. It leaves open the question of what ethical ends are supposed to be used to judge the ideals we create in our myths, and of how we are supposed to defend these ethical ends without becoming metaphysicians.