 In the Critique of Practical Reason, however, Kant asserts that transcendental freedom acquires a determinate content from pure practical reason, through our immediate awareness of the moral law as normatively binding on our will (as a fact of reason), and that the (practical) objective reality thereby conferred on this idea can then be transferred to the ideas of God and Immortality. This is because the moral law unconditionally commands us to seek the Highest Good – the realization of the Kingdom of Ends here on earth – which is an infinite task requiring infinite (practical) faith and hope. The resulting divergence from the indeterminate and merely potential infinity arising within theoretical reason is visible in the famous passage on the starry heavens above me and the moral law within me at the end of the Critique of Practical Reason, from which Cassirer quotes in his 1931 review of Heidegger. What the Critique of the Power of Judgement adds to this conception is then the further idea that rigorous mathematical scientific understanding of the phenomenal world (“mechanistic” understanding) runs out considerably before we arrive at the history of human culture, so that the future is in principle open to the possibility of our continuously approximating the Highest Good without limit. But Cassirer, as we have just seen, has now achieved a parallel result though his methodological distinction between the natural and the cultural sciences. He is thereby in a position to replace what he takes to be the oppressive (speculative) infinity of Hegel’s Absolute Reason with the liberating (practical) infinity of our human (practical) reason. It is in this way, for Cassirer, that our cultural future always lies open and is always up to us.