 As noted above, Fichte never had a chance to develop this final subdivision of his Jena system, beyond the tentative foray into this domain represented by his controversial essay “Concerning the Basis of Our Belief in a Divine Governance of the World” and the works he contributed to the ensuing “atheism controversy.” In “Concerning the Basis of our Belief” he certainly seems to contend that, so far as philosophy is concerned, the realm of the divine is that of this world, albeit viewed in terms of the requirements of the moral law, in which case it is transformed from the natural to the “the moral world order,” and that no further inference to a transcendent “moral lawgiver” is theoretically or practically required or warranted. In this same essay Fichte also sought to draw a sharp distinction between religion and philosophy (a distinction parallel to the crucial distinction between the “ordinary” and “transcendental” standpoints) and to defend philosophy’s right to postulate, on purely a priori grounds, something like a “moral world order.” Philosophy of religion thus includes a deduction of the postulate that our moral actions really do make some difference in the world. But this is about as far as it can go.