After summarizing the content of Philip Rossi’s book, The Ethical Commonwealth in History: Peace-Making as the Moral Vocation of Humanity, I pose two main questions. First, does politics or religion play a more important role in Kant’s philosophy when it comes to the task of ushering humanity to the realization of its ultimate vocation, the establishment of a lasting peace for human society? I argue that Kant portrays politics as a means to a religious end, whereas Rossi tends to reverse their Kantian order of priority. Second, what concrete details does Kant give in defense of his theory that establishing an ethical community is a universal duty of humankind? As Rossi tends to overlook Kant’s details, I provide an overview. Kant argues that the ethical community can only be established in the form of a church and that the rational content constituting the core of the true church consists of four requirements: universality, integrity, freedom, and unchangeableness. After challenging Rossi’s claim that Kantian hope is necessarily social, I conclude with two minor questions: Is Kant’s theory of human nature dualist or monist? and Must the church create a political form of peace that applies to all human beings?

在总结了菲利普·罗西（Philip Rossi）的书《历史上的道德联邦：和平作为人类的道德职业》的内容之后，我提出两个主要问题。首先，在将人类带入实现其最终使命，为人类社会建立持久和平的任务时，政治或宗教在康德哲学中是否起着更重要的作用？我认为，康德将政治描绘成实现宗教目的的手段，而罗西则倾向于颠倒其康德式优先次序。第二，康德在捍卫其关于建立道德共同体是人类的普遍义务的理论时提供了哪些具体细节？由于罗西（Rossi）倾向于忽略康德（Kant）的细节，因此我提供了一个概述。康德认为，道德社区只能以教会的形式建立，构成真正教会核心的理性内容包括四个要求：普遍性，完整性，自由性和不变性。在质疑罗西关于康德希望必然是社会性的主张之后，我最后提出两个小问题：康德的人性论是二元论还是一元论？教会是否必须创造一种适用于全人类的和平政治形式？