 Consider first Kant’s moral argument for belief in immortality. The highest good, as we have seen, would be a world of complete morality and happiness. But Kant holds that it is impossible for “a rational being of the sensible world” to exhibit “complete conformity of dispositions with the moral law,” which he calls “holiness,” because we can never extirpate the propensity of our reason to give priority to the incentives of inclination over the incentive of duty, which propensity Kant calls radical evil (5:122, 6:37). Kant claims that the moral law nevertheless requires holiness, however, and that it therefore “can only be found in an endless progress toward that complete conformity,” or progress that goes to infinity (5:122). This does not mean that we can substitute endless progress toward complete conformity with the moral law for holiness in the concept of the highest good, but rather that we must represent that complete conformity as an infinite progress toward the limit of holiness. Kant continues: “This endless progress is, however, possible only on the presupposition of the existence and personality of the same rational being continuing endlessly (which is called the immortality of the soul). Hence the highest good is practically possible only on the presupposition of the immortality of the soul, so that this, as inseparable with the moral law, is a postulate of pure practical reason” (ibid.). Kant’s idea is not that we should imagine ourselves attaining holiness later although we are not capable of it in this life. Rather, his view is that we must represent holiness as continual progress toward complete conformity of our dispositions with the moral law that begins in this life and extends into infinity.