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Switch to: References
Citations of:
Moral faith and the highest good
In Paul Guyer (ed.), The Cambridge Companion to Kant and Modern Philosophy. New York: Cambridge University Press. pp. 588-629 (2006)
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What is the highest good actually good for in Kant’s third Critique? While there are well-worked out answers to this question in the literature that focus on the highest good’s practical importance, this paper argues that there is an important function for the highest good that has to do exclusively with contemplation. This important function becomes clear once one notices that coherent [konsequent] thinking, for Kant, was synonymous with "bündiges" thinking, and that both are connected with the highest good in (...) |
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Kant’s accounts of the Highest Good and the moral argument for God and immortality are central features of his philosophy. But both involve lingering puzzles. In this entry, we first explore what the Highest Good is for Kant and the role it plays in a complete account of ethical life. We then focus on whether the Highest Good involves individuals only, or whether it also connects with Kant’s doctrines about the moral progress of the species. In conclusion, we look into (...) |
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Kant and Fichte developed the concept of a worldview as a way of reflecting on experience as a whole. But what does it mean to form a worldview? And what role did it play in the German Idealist tradition? This paper seeks to answer these questions through a detailed analysis of the form of a philosophical worldview and its historical portent, both of which remain unexplored in the literature. The dearth of attention is partially to blame on Kant’s desultory development (...) |
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El presente artículo ofrece una interpretación de la totalidad de la filosofía kantiana como reforma al concepto de filosofía de acuerdo con la naturaleza metafísica y moral de la razón. Para ello se articulan los elementos que sirven a la reforma, a saber, la comprensión de la filosofía bajo el concepto escolástico y bajo el cósmico, este último desprendido de la teleología racional expresada en la consideración histórica de la filosofía. Después, se construye la interpretación de la metodología arquitectónica que (...) |
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The present text deals with the question of the meaning of life in theexistentialist theory oft heNorwegian philosopher Peter Wessel Zapffe(1899–1990). In his book On the Tragic (1941), Zapffe sketched a theory of the human condition where the meaning of life plays a decisive role together with the human need for justice. This paper aims to reconstruct the central elements of Zapffe’s analysis and to discuss them critically by focusing on his claim that human beings need a fundamental meaning of (...) |
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My dissertation covers a number of different topics in Kant scholarship, but is driven by one central question: how do our sense-based capacities to perceive, desire, and feel relate to our capacity to reason? I take the answer to this question to be key to understanding much about Kant’s philosophical system. For topics as diverse as the role that sensation plays in practical knowledge, the character of moral motivation, the nature of evil, or Kant’s theory that we are morally required (...) |
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En el presente artículo (i) se desarrolla una crítica al discurso histórico-filosófico de Kant para explicitar sus condiciones de posibilidad, desde lo cual se erige un modelo hermenéutico que (ii) hace inteligible la historia filosofante de la filosofía presente en Los progresos de la metafísica desde los tiempos de Leibniz y Wolff, mostrando cómo las condiciones operan allí y constituyen una determinada narrativa que da cuenta de las perspectivas desde las cuales se ofrece la historia; después (iii) se realiza la (...) |
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This Guide is designed to restore the theological background that informs Kant’s treatment of grace in Religion to its rightful place. This background is essential not only to understand the nature of Kant’s overall project in this book, namely, to determine the “association” or “union” between Christianity (as a historical faith) and rational religion, but also to dispel the impression of “internal contradictions” and conundrums” that contemporary interpreters associate with Kant’s treatment of grace and moral regeneration. That impression, we argue, (...) |
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Since the publication of Andrews Reath's “Two Conceptions of the Highest Good in Kant” (Journal of the History of Philosophy 26:4 (1988)), most scholars have come to accept the view that Kant migrated away from an earlier “theological” version to one that is more “secular.” The purpose of this paper is to explore the roots of this interpretative trend, re-assess its merits, and then examine how the Highest Good is portrayed in Kant’s Religion within the Boundaries of Mere Reason. As (...) |
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In this paper, I discuss and reject both the idea of a moral order, in which morality and prudence generally coincide, and the idea of a tragic world, in which morality and prudence generally collide. I then discuss and defend an intermediary position in which morality and prudence converge substantially. It is argued that moral agency presuppose friction that prevents morality from coinciding perfectly with prudence. Still, morality and prudence should not be thought of as being fundamentally incompatible, because this (...) |
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Many regard Kant’s account of the highest good as a failure. His inclusion of happiness in the highest good, in combination with his claim that it is a duty to promote the highest good, is widely seen as inconsistent. In this essay, I argue that there is a valid argument, based on premises Kant clearly endorses, in defense of his thesis that it is a duty to promote the highest good. I first examine why Kant includes happiness in the highest (...) |
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Kant’s teleology as presented in the Critique of Judgment is commonly interpreted in relation to the late eighteenth-century biological research of Johann Friedrich Blumenbach. In the present paper, I show that this interpretative perspective is incomplete. Understanding Kant’s views on teleology and biology requires a consideration of the teleological and biological views of Christian Wolff and his rationalist successors. By reconstructing the Wolffian roots of Kant’s teleology, I identify several little known sources of Kant’s views on biology. I argue that (...) |
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The present article deals with religious faith by comparing the so-called double movement of faith in Kierkegaard to Kant's moral faith. Kierkegaard's double movement of faith and Kant's moral faith can be seen as providing different accounts of religious faith, as well as involving different solutions to the problem of realizing the highest good. The double movement of faith in Fear and Trembling provides an account of the structure of faith that helps us make sense of what Kierkegaard means by (...) |
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While it is commonly held that natural evil and suffering undermine religious belief, Kant and Kierkegaard both argue that religion and ethics presuppose discontentment, hardship, and uncertainty. Both argue that moral purity requiresthat this world be imperfect both in the sense of having restricted knowledgeand in the sense that virtue does not lead to happiness. Thus, both thinkersmake constitutive assumptions about the moral structure of the world on prac-tical grounds. But whereas Kant insists that there must be some connection inthis (...) |
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This essay tries to show that there exist several passages where Kierkegaard (and his pseudonyms) sketches an argument for the existence of God and immortality that is remarkably similar to Kant's so-called moral argument for the existence of God and immortality. In particular, Kierkegaard appears to follow Kant's moral argument both when it comes to the form and content of the argument as well as some of its terminology. The essay concludes that several passages in Kierkegaard overlap significantly with Kant's (...) |
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Kant identifies the “highest moral-physical good” as that combination of “good living” and “true humanity” which best harmonises in a “good meal in good company”. Why does Kant privilege the dinner party in this way? By examining Kant’s accounts of enlightenment, cosmopolitanism, love and respect, and gratitude and friendship, the answer to this question becomes clear. Kant’s moral ideal is that of an enlightened and just cosmopolitan human being who feels and acts with respect and love for all persons and (...) |
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In this paper, I develop a quasi-transcendental argument to justify Kant’s infamous claim “man is evil by nature.” The cornerstone of my reconstruction lies in drawing a systematic distinction between the seemingly identical concepts of “evil disposition” (böseGesinnung) and “propensity to evil” (Hang zumBösen). The former, I argue, Kant reserves to describe the fundamental moral outlook of a single individual; the latter, the moral orientation of the whole species. Moreover, the appellative “evil” ranges over two different types of moral failure: (...) |
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Kant’s concept of the highest good proportionately unites virtue and happiness—the supreme goods of, respectively, the systems of freedom and of nature. A middle path between theological and secular interpretations of Kant’s highest good is possible if we disentangle two distinct roles played by God: a causal role in promoting the real unity of the highest good, i.e., its actualization; and a conceptual role in modeling its conceptual unity. The highest good is theological in the first case, but neutral—neither directly (...) |
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The paper develops a Kantian view of the highest good and the relation between virtue and happiness. Several Kantian theses are defended, among them the thesis that the highest good is realized only if every virtuous individual is happy, the view that virtue is neither necessary nor sufficient for happiness, and the proposition that virtue is both necessary and sufficient for the worthiness of being happy. The author argues that the highest good ought to be realized and that it ought (...) |
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This paper analyzes the ethical-political dilemma in Kant’s work, sometimes expressed through the metaphor of the “crooked wood of humanity.” Kant separates external and internal freedom and the types of legislation each form of freedom requires (coercive and noncoercive). Yet, he also argues that corrupt political institutions adversely affect individual ethical development, and, reciprocally, corrupt inner dispositions of a populace adversely affect the establishment of just political institutions. I argue that a major way in which Kant addresses this vicious circle (...) |
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This paper explains a way of understanding Kant's proof of God's existence in the Critique of Practical Reason that has hitherto gone unnoticed and argues that this interpretation possesses several advantages over its rivals. By first looking at examples where Kant indicates the role that faith plays in moral life and then reconstructing the proof of the second Critique with this in view, I argue that, for Kant, we must adopt a certain conception of the highest good, and so also (...) |
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This article makes two key claims in succession. First of all, Kant’s own religious hope is significantly and studiedly distanced from the traditions of Christianity that he would have received, in ways that have not yet been fully, or widely, appreciated. Kant makes an ideal moral community the object of our religious hopes, and not the transcendent God of the tradition. Secondly, Kant nonetheless has a notion of transcendence at play, but in a strikingly different key to traditional Christianity. Both (...) |
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In his essay on theodicy, Kant explicitly claims that while the disproportion between crime and punishment poses a theodicean challenge concerning God’s justice, the suffering of the righteous is compatible with God’s justice [Gerechtigkeit], goodness [Gütigkeit], and holiness [Heiligkeit]. In light of this, Kant’s reason for addressing the book of Job in this context is puzzling. However, the location of Job’s story in the text reveals that Job’s suffering is rendered relevant only concerning the relation between two of God’s moral (...) |
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Famously, Kant is a transcendental idealist. Yet he also endorses empirical realism, and even boasts that only the transcendental idealist can be an empirical realist. The difficulty of making sense of those commitments together leads many interpreters to begin by attributing to Kant some variant of conventional, subjective idealism. That in turn requires that Kant's empirical realism be at best a merely ersatz or quasi-realism. But that drains Kant's boast of its significance. For any idealist can be a realist if (...) |
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An interdisciplanary collection of essays focused on Kant's work on the concept of community. |
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Las antinomias de la razón ocupan un lugar destacado en el sistema crítico de Kant. El conflicto de la razón consigo misma es lo que despierta al Profesor de Königsberg del “sueño dogmático” y lo conduce a la elaboración del idealismo trascendental. Sin embargo, las antinomias de la razón práctica no han ocupado el mismo lugar que aquellas del uso teórico. De hecho, muchos estudiosos de la obra kantiana consideran que no hay, en sentido estricto, una antinomia de la razón (...) |
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