In his new book, Rossi (2019) emphasizes the prominent role of enlightened religion in the political project of establishing perpetual peace. My paper discusses Rossi’s stance on the question as to whether Kant, in his later years, moved to an immanentist conception of the highest good. Kant’s own position in this regard can arguably be better described as comprehensive, according to which an immanent and a transcendent conception of the highest good are upheld as realizable side by side. Rossi’s account looks perfectly consistent with such a view. One of the reasons for such a comprehensive reading is that “immanent” and “secular” do not coincide in Kant in the first place. Seen in this comprehensive way, and while a version of the highest good ought to be realized immanently, we cannot be certain that this will indeed happen. If it does indeed happen, the immortality postulate, which Kant never abandoned, renders it rational to believe that the immanent version of the highest good is merely a step towards its transcendent realization. Affinities of Rossi’s approach to the suggestion that Kant subscribes to a political theology based on what has been called “Molinism minimally defined” will also be explored.

罗西（2019）在他的新书中强调了开明宗教在建立永久和平的政治项目中的重要作用。我的论文讨论了罗西在此问题上的立场，即康德晚年是否转向了内在主义的最高利益观。康德在这方面的立场可以说是全面的，据此，最高商品的内在和超越概念被并存为可实现的。罗西的帐户看起来与这种观点完全一致。如此全面阅读的原因之一是，“内在”和“世俗”一词在康德一开始并不重合。以这种全面的眼光来看，虽然应该立即实现最高商品的版本，但我们不能确定这确实会发生。如果确实发生了，康德从未放弃的永生性假设使人们有理由相信最高商品的内在形式只是迈向其超然实现的一步。还将探讨罗西提出的建议，即康德基于所谓的“最低限度的莫林主义”而赞同政治神学的方法的相似性。