Why in theCritique of Practical Reasonis moral religion presented as a doctrine of the postulates of pure practical reason, of which Christian morality, considered as a philosophical doctrine, is an illustration, whereas in theReligion Within the Boundaries of Mere Reasonmoral religion is ultimately identified with a particular moral interpretation of the religious dogmas of Christianity? In this essay, I propose to answer this question by examining a thesis of Kant’s that has scarcely been considered. This is the thesis that, as (...) with other philosophical disciplines, moral religion consists of a pure part and an applied part. The reasons for the bipartite division of moral religion—confirmed also by the findings of Kant’s third Critique—not only provide a direct, explicit, and maybe sufficient answer to the question posed, but also shed light on the role of Christianity in Kant’s conception of religion. (shrink)

Russian public opinion in the first half of the nineteenth century was buffeted by a complex of cultural, psychological, and historiosophical dilemmas that destabilized many conventions about Russia's place in universal history. This article examines one response to these dilemmas: the Slavophile reconfiguration of Eastern Christianity as a modern religion of theocentric freedom and moral progress. Drawing upon methods of contextual analysis, the article challenges the usual scholarly treatment of Slavophile religious thought as a vehicle to address extrahistorical concerns by (...) placing the writings of A. S. Khomiakov and I. V. Kireevskii in the discursive and ideological framework in which they originated and operated. As such, the article considers the atheistic revolution in consciousness advocated by Russian Hegelians, the Schellingian proposition that human freedom and moral advancement were dependent upon the living God, P. Ia. Chaadaev's contention that a people's religious orientation determined its historical potential, and the Slavophile appropriation of Russia's dominant confession to resolve the problem of having attained historical consciousness in an age of historical stasis. (shrink)

Beginning with Kant, modernity has developed the secular dogma that human autonomy is incompatible with obedience to religious law. Can philosophy critique a faulty understanding of both autonomy and obedience? Can theology work out a healthy interaction between the two? In other words, can Christian faith integrate both a redefined autonomy and a redefined obedience?