This crack in the Kantian edifice opens up the way for de Sade as the truth of Kant. At first glance, it may seem that de Sade is the very opposite of Kant: Whereas the latter demands that we make the effort to discard our pathological considerations of pleasure and act from universal duty alone, the former enjoins us to ruthlessly exploit all our neighbors, to give way to all our pathological caprices, to obtain maximum pleasure. However in his very radicalness, Sade comes unexpectedly close to Kant, in his first move, de Sade denounces all ethical considerations as unwarranted limitations of the true natural order: God or morality are parasitical entities that impede the full realization of our natural urges. In a second move, he then turns against nature itself: The order of nature, this complex network of the eternal circular movement of generation and corruption, is also a constraint on our freedom, outlining in advance the scope of our desires and acts To be truly free, the subject has thus to commit an absolute crime, a radical act of destruction that will undermine the very natural order. The paradox, of course, is that such a excessive act of freedom fits the formal conditions of the Kantian ethical acts, insofar as its caprice is absolute, it is not motivated by any pathological motive such as pleasure— in it, an noumenal dimension transpires that introduces a gap in the phenomenal order. Thus, Kant read through de Sade provides the coordinates of the highest pleasure of the Lievestod.