We might think that if Kant had written Hegel’s Phenomenology he would have ended it at Chapter 6 with the modern moral subject as the telos of the story. For Kant, the practical knowledge of morality, orienting one within the noumenal world, exceeds the scope of theoretical knowledge, which had been limited to phenomena. Hegel, however, thought that philosophy had to unify theoretical and practical knowledge, and so the Phenomenology has further to go. Again, this is seen differently by traditionalists and revisionists. For traditionalists, Chapters 7, Religion and 8, Absolute Knowing, testify to Hegel’s disregard for Kant’s critical limitation of theoretical knowledge to empirical experience. Revisionists, on the other hand, tend to see Hegel as furthering the Kantian critique into the very coherence of a conception of an in-itself reality that is beyond the limits of our theoretical (but not practical) cognition.  Rather than understand absolute knowing as the achievement of some ultimate God’s-eye view of everything, the philosophical analogue to the connection with God sought in religion, post-Kantian revisionists see it as the accession to a mode of self-critical thought that has finally abandoned all non-questionable mythical givens, and which will only countenance reason-giving argument as justification. However we understand this, absolute knowing is the standpoint to which Hegel has hoped to bring the reader in this complex work. This is the standpoint of science, the standpoint from which philosophy proper commences, and it commences in Hegel’s next book, the Science of Logic.