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在《纯粹理性批判》中,康德将被设定为实存的神作为道德律的“规定根据”;在《道德形而上学的奠基》中,他把神圣的、绝对完美的理性存在者的意志即神意视为使先天综合的定言命令成为可能的“第三者”;在《实践理性批判》中,他提出神意是一个必须被用作原型的实践理念,该理念将神圣的道德律呈现在一切有理性的存在者眼前。但康德在赋予神意对于道德律以多重意义时,也为此设置了一个限度,这就是:被设定为实存的神对道德律作用的间接性和直接作用于道德律的神的观念性。
In Critique of Pure Reason, Kant will be set as the “God of existence” as the “law of morality.” In the “foundation of moral metaphysics,” Kant deviates the sacred, absolutely perfect, rational existence The will of God is regarded as a possible third-order prophecy of a priori synthesis. "In the Critique of Practical Reason, he proposed that divinity is a practical idea that must be used as a prototype, which divides the divine Moral law is presented to the eyes of all rational beings. But Kant set a limit to the multiple meanings of moral law by giving the divine meaning to this: the divine nature of the divine law set to be existent and the notion of divine act directly on moral law .