Kant's representation of religion in his work religion within the limits of reason alone

The age of enlightenment is one important stage of history of philosophy. In this age, philosophers have reinterpreted the philosophical heritage of ancient ages and provided solutions about the future of humanity. Europe, gotten exhausted after the long-lasting wars, has begun trying to find a solution. The idea of enlightenment, summarized as this thought: educated person, educated society, have produced innovative thinker and intellectual work in several fields. Religion and philosophy are definitely the leading fields. Thinkers reinterpreted the two most ancient matters of humanity with sometimes separating, sometimes connecting language. However, the idea of German enlightenment is constructed on investigation of especially religion and philosophy with a supplemental perspective. In this manner, the German philosopher Immanuel Kant's ideas continue to be relevant. His work, called Religion within the Limits of Reason Alone (1793), not only was written in the philosopher's twilight years, but also brought forward some important matters not mentioned in former works. In this work, the philosopher approached to plenty of religious matters for the first time, particularly radical evil on human nature. The philosopher was in a search of a third way by composing religion of reason and revelation and going beyond, instead of bringing them together. Hereby, an egress, hoped for transmitting them to peace, to humanity persecuted by long-lasting religious wars is initiated. Because the philosopher was conscious of this incurable dispute cannot be solved by taking a side from those two religious expositions. Considering these facts, it can be said that this work is one of the constituent works of philosophy of religion. In this study, that work is assessed with a complemental and critical point of view, and also brought forward some suggestions of conclusion. It is moot that with this method, which we called phenomenological sublation, it can be guided to renewal and revival movements. In this point, we assume as a definite conclusion that the ethical core of religions is an observer to all renewal and revival approaches.