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According to Collingwood: \[W\]hen Kant, working out Descrates' ideas a stage further, says, 'I must 
abolish knowledge in order to make room for faith,'  he does certainly mean 
that God, freedom, and immortality cannot be proved; but this is not because 
they are not real, for in his view they are real, nor because he thinks we cannot 
or need not be absolutely certain that they are real, for nothing is further from 
his mind than the suggestion that they are mere postulates or hypotheses, the 
suggestion that we ought to act as ifGod existed, whether he does exist or not. 
God, freedom, and immortality are truths, according to Kant, of which life 
itself assures us:  all  life,  not merely this or that special form of experience, like 
undergoing conversion or seeing ghosts. 
\[W\]hen Kant, working out Descrates' ideas a stage further, says, 'I must  abolish knowledge in order to make room for faith,'  he does certainly mean  that God, freedom, and immortality cannot be proved; but this is not because  they are not real, for in his view they{_} are_ _real, nor because he thinks we cannot  or need not be absolutely certain that they are real, for nothing is further from  his mind than the suggestion that they are mere postulates or hypotheses, the  suggestion that we ought to act_ _as_ _if{_}{_}if God existed, whether he does exist or not.  God, freedom, and immortality are truths, according to Kant, of which life  itself assures us:  all  life, not merely this or that special form of experience, like  undergoing conversion or seeing ghosts.  These special experiences do not prove  anything in particular, for the conversion may be a nerve-storm, and the ghost a  fraud or a hallucination. But in our universal and necessary experience of every  day we are actually aware,_ _if_ _only we can detect and isolate this awareness, of  our own responsibility and spontaneity, of our timeless and eternal reality, and  of the existence of an infinite mind upon which our own finite nature somehow  depends.  These are certainties of precisely the same kind  as Descartes'_ _cogito  ergo sum._ _They cannot be proved, because they lie too close to us; you cannot  demonstrate them any more than you can button up your own skin; they are the  presuppositions of all proof whatever, not like  the Aristotelian axioms, which  enter into all particular arguments as their premises, but rather as the  conditions of there being any arguments at all_ _ (Faith_ _ &_ _ Reason:_ _ 114 f.)._ _