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  1. Hume sobre el contractualismo.Emilio Méndez Pinto - 2021 - Isonomía. Revista de Teoría y Filosofía Del Derecho 55 (55):84-117.
    In this article I propose a new interpretation of David Hume’s position on social contract theory. First, and acknowledging Hume’s critical stance on contractualism, I reject the reasons usually adduced to explain his position: empiricist methodology and utilitarianism. Instead, I argue that to fully understand Hume’s position on contractualism, one must take into account both a psychological methodology and a normative outlook. Second, I highlight Hume’s constructive proposals on the origin and foundation of government and justice, as well as the (...)
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  • Marx’s ‘Bonn Notebooks’ in Context. Reconsidering the Relationship between Bruno Bauer and Karl Marx between 1839 and 1842.Kaan Kangal - 2020 - Historical Materialism 28 (4):102–138.
    The following is a critical reconstruction of the collaboration between Bauer and Marx between 1839 and 1842. The turbulences in the period in question reveal themselves in Marx’s thought as well as in his relationship with Bruno Bauer. Correspondingly, Marx’s detours, false paths, dead ends and abandoned work are therefore made the focus of this study. The ambivalent initial relations between the two of them, which both made their collaboration possible and hindered it, clearly go back further than 1841, when (...)
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  • Kant on Civilization, Moralization, and the Paradox of Happiness.Sergio Volodia Marcello Cremaschi - 2007 - In Luigino Bruni & Pier Luigi Porta (eds.), The Handbook on the Economics of Happiness. Elgar. pp. 110-123.
    The well-known Kantian passage on misology in the Foundations of the Metaphysics of Morals starts making fuller sense when located within the framework of Kant writings on philosophy of history where he contrasts civilization with moralization as two different phases in the growth of humankind. In this context, the growth of commerce and manufactures plays a distinctive role, namely that of means of fostering civilization, while pursuing a deceptive goal, namely happiness. Deception plays a basic role in the growth of (...)
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  • Home of the Owl? Kantian Reflections on Philosophy at University.Wolfgang Ertl - 2017 - Tetsugaku. International Journal of the Philosophical Association of Japan 1:107-23.
    The focus of this paper is on Kant and on a text which has often been drawn upon when talking about the present situation of philosophy at university, namely his 'The Conflict of the Faculties' of 1798. Kant’s claims, though not applicable to the contemporary situation directly, can indeed be worked out in a way which can assign a distinct and clearly identifiable role for university-based philosophy. I need to emphasize, though, that I am not suggesting that this is the (...)
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  • Forgiveness and Moral Development.Paula Satne - 2016 - Philosophia 44 (4):1029-1055.
    Forgiveness is clearly an important aspect of our moral lives, yet surprisingly Kant, one of the most important authors in the history of Western ethics, seems to have very little to say about it. Some authors explain this omission by noting that forgiveness sits uncomfortably in Kant’s moral thought: forgiveness seems to have an ineluctably ‘elective’ aspect which makes it to a certain extent arbitrary; thus it stands in tension with Kant’s claim that agents are autonomous beings, capable of determining (...)
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  • The Bounds of freedom.Galen Strawson - 2001 - In Robert Kane (ed.), The Oxford Handbook of Free Will. New York: Oxford University Press. pp. 441-460.
    The shortest form of the Basic Argument against free will and moral responsibility runs as follows: [1] When you act, you do what you do—in the situation in which you find yourself—because of the way you are. [2] If you do what you do because of the way you are, then in order to be fully and ultimately responsible for what you do you must be fully and ultimately responsible for the way you are. But [3] You cannot be fully (...)
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  • Race and Colonialism in Hegel's Philosophy of Religion.W. Ezekiel Goggin - 2024 - Hegel Bulletin 45 (2):185-209.
    Scholars have paid limited attention to the crucial relationship between Hegel's racism, his support for colonialism and his views on religion. This essay offers a critical reconstruction of how race and coloniality shape the question of religion (and vice versa) throughout Hegel's attempts to critique and ultimately vindicate European modernity. Paying special attention to the seminal role of ‘fetishism’ in his works, I argue that Hegel's intellectual concerns are racialized from the inception of his project. I conclude by suggesting an (...)
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  • Ein Exzerpt aus Die Religion innerhalb der Grenzen der bloßen Vernunft aus dem Schiller-Nachlass.Niklas Sommer - 2023 - Deutsche Zeitschrift für Philosophie 71 (4):593-607.
    In this paper, I shall draw attention to an as yet unpublished excerpt of a part of Kant’s Religionsschrift (Religion within the Limits of Reason Alone) written by an unknown author that has been found in Schiller’s literary remains, labelled by the Goethe-Schiller-Archiv as ‘general working material’. A note on the excerpt itself marks it as pertaining to the first edition of Kant’s text. A few questions arise from that find: First, which parts of Kant’s text does the excerpt represent? (...)
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  • (1 other version)Remarks on Immanuel Kant’s assessment of the use of the thesis of innate evil in moral philosophy.Geert Van Eekert - 2017 - International Journal of Philosophy and Theology 78 (4-5):348-360.
    In Part One of Immanuel Kant’s Religion within the Boundaries of Mere Reason, the so-called thesis of innate evil notoriously plays a central role. Yet in the General Remark closing that part, Kant minimizes the weight of that thesis. In his view, it is of no use in moral dogmatics, and also in moral discipline its meaning is of a limited nature. Consequently, the thesis of innate evil is both relegated to a short footnote in the Introduction and completely passed (...)
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  • Postsecularism, piety and fanaticism: Reflections on Jürgen Habermas' and Saba Mahmood’s critiques of secularism.Yolande Jansen - 2011 - Philosophy and Social Criticism 37 (9):977-998.
    This article analyses how recent critiques of secularism in political philosophy and cultural anthropology might productively be combined and contrasted with each other. I will show that Jürgen Habermas' postsecularism takes insufficient account of elementary criticisms of secularism on the part of anthropologists such as Talal Asad and Saba Mahmood. However, I shall also criticize Saba Mahmood’s reading of secularism by arguing that, in the end, she replaces the secular–religious divide with a secularity–piety divide; for example, in her reading of (...)
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  • Kant's empirical moral philosophy.Sergio Volodia Marcello Cremaschi - 2003 - In Boran Bercić & Nenad Smokrovic (eds.), Proceedings of Rijeka Conference "Knowledge, Existence and Action". Hrvatsko drustvo za analiticku filozofiju - Filozofski fakultet Rijeka. pp. 21-24.
    I argue that Kant took from Moses Mendelssohn the idea of a distinction between geometry of morals and a practical ethic. He was drastically misunderstood by his followers precisely on this point. He had learned from the sceptics and the Jansenists the lesson that men are prompted to act by deceptive ends, and he was aware that human actions are also empirical phenomena, where laws like the laws of Nature may be detected. His practical ethics made room for judgment as (...)
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  • Kant: morality, anthropology, conscience. Kozlovskyi, V. (2023). Kantian Anthropology. Sources. Constellations. Models. Kyiv: Duh i Litera. [REVIEW]Vlada Davidenko - 2023 - Sententiae 42 (2):111-118.
    Review of Kozlovskyi, V. (2023). Kantian Anthropology. Sources. Constellations. Models. Kyiv: Duh i Litera.
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  • The Shroud Body Image Generation. Immanent or Transcendent Action?Giovanni Fazio - 2019 - Scientia et Fides 8 (1):33-42.
    In this article, we shall study the mechanism of the Shroud body image formation with the help of both natural sciences and religion. The various possibilities can be divided into three groups of hypothesis: the first one is that of the fake, the second is the miracle and the third one of the natural event. The first hypothesis is discarded by the interdisciplinary work of the STURP team. Their results do not support the hypothesis that the blood stains and the (...)
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  • (2 other versions)Op het grensgebied Van theologie en filosofie een reflectie op het boek Van th. de Boer notitie: Notitie.Jaak Vandenbulcke - 1992 - Bijdragen 53 (1):73-85.
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  • Resisting the Therapeutic Reduction: On The Significance of Sin.Corinna Delkeskamp-Hayes - 2007 - Christian Bioethics 13 (1):105-127.
    Sin-talk, though politically incorrect, is indispensable. Placing human life under the ‘hermeneutic of sin’ means acknowledging that one ought to aim flawlessly at God, and that one can fail in this endeavor. None of this can be appreciated within the contemporary post-Christian, mindset, which has attempted to reduce religion to morality and culture. In such a secular context, the guilt-feelings connected with the recognition of sin are considered to be harmful; the eternal benefit of a repentance is disregarded. Nevertheless, spirituality (...)
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  • Die Unausdenkbarkeit der Verzweiflung.Franco Zotta - 2014 - Zeitschrift für Kritische Sozialtheorie Und Philosophie 1 (1):162-192.
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  • The peccatum naturae and the moral condition of the will. A convergence between Aquinas and Rosmini.Juan Francisco Franck - 2019 - Scientia et Fides 7 (2):215-232.
    My purpose in this paper is to illustrate how we can understand that what the Christian tradition calls the peccatum naturae neither consists in a mere privation nor in the total corruption of nature. There is a widespread understanding that for Catholics the sin of nature consists in the privation of the gift of original justice –the complete order of the natural tendencies and their subjection to reason as a result of the elevation of our first parents to a state (...)
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  • Friedrich Schlegels early Romantic notion of religion in relation to two presuppositions of the Enlightenment.Asko Nivala - 2011 - Approaching Religion 1 (2):33-45.
    German early Romanticism was an intellectual movement that originated in the era between the great French Revolution of 1789 and the beginning of the Napoleonic Wars in 1803. Usually, it is defined in contrast to the Enlightenment. The Enlightenment is presented as the age of reason, criticism and scientific naturalism, while the Romantics are portrayed as its reactionary enemies. According to a still customary prejudice, Romanticism was the age of exaggerated emotions, authoritarian dogmatism and mystical superstition. However, our notion of (...)
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  • Origem do sujeito transcendental kantiano.Marco Vinícius de Siqueira Côrtes - 2013 - Filosofia Alemã: De Kant a Hegel (Encontro Nacional Anpof).
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  • On Mistranslated Booktitles.Wilfred Cantwell Smith - 1984 - Religious Studies 20 (1):27 - 42.
    Of the pungent aphorism traduttori traditori , one of the inherent delights is that the phrase itself cannot be translated into other languages without betrayal; at the least, of its pithy charm. All language is imperfect, a reader always understanding what is said in a way that leaves out something of what the writer means, and a way that adds something of what the reader supposes, or imposes, Ortega y Gasset has thoughtfully argued. I agree with this, yet hold that (...)
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  • (1 other version)Remarks on Immanuel Kant’s assessment of the use of the thesis of innate evil in moral philosophy ( Religion, 6:50-51). [REVIEW]Geert Van Eekert - 2017 - International Journal of Philosophy and Theology 78 (4):348-360.
    In Part One of Immanuel Kant’s Religion within the Boundaries of Mere Reason (1793), the so-called thesis of innate evil (‘The human being is by nature evil’) notoriously plays a central role. Yet in the General Remark closing that part, Kant minimizes the weight of that thesis. In his view, it is of no use in moral dogmatics, and also in moral discipline its meaning is of a limited nature. Consequently, the thesis of innate evil is both relegated to a (...)
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  • Znaczenie religii w ateistycznej filozofii Hegla.Konrad Szocik - 2023 - Acta Universitatis Lodziensis. Folia Philosophica. Ethica-Aesthetica-Practica 25:101-110.
    Hegel's philosophy of religion is typical for critical philosophy of Enlightenment. Hegel treats about religion as an earlier and less developed form of human mind. Religion is product of culture, society and mythological mind, which is connected with emotions and imagination.
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  • Aesthetic Reason and Imaginative Freedom: Friedrich Schiller and Philosophy.María del Rosario Acosta López & Jeffrey L. Powell (eds.) - 2018 - SUNY Press.
    Shows the relevance of Schiller’s thought for contemporary philosophy, particularly aesthetics, ethics, and politics. This book seeks to draw attention to Friedrich Schiller (1759–1805) as a philosophical thinker in his own right. For too long, his philosophical contribution has been neglected in favor of his much-deserved reputation as a political playwright. The essays in this collection make two arguments. First, Schiller presents a robust philosophical program that can be favorably compared to those of his age, including Rousseau, Kant, Schelling, and (...)
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  • What Is the Ideal Dimension of Law?Lorenz Kaehler - 2024 - Ratio Juris 37 (3):210-229.
    Various authors have claimed that law has an ideal dimension owed to a claim to correctness. Against this thesis, this article argues that there are several ideal dimensions of law, namely, a moral, a legal, and an ontological one. All of them are independent of a claim to correctness. This claim can be understood in a strong and a weak way. Both versions are wanting because law claims neither that it is morally ideal nor that it is not grossly unjust. (...)
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  • (1 other version)Wiederholung, Paradoxie, Transgression Versuch über die literarische Imagination des Bösen und ihr Verhältnis zur ästhetischen Erfahrung.Peter-André Alt - 2005 - Deutsche Vierteljahrsschrift für Literaturwissenschaft Und Geistesgeschichte 79 (4):531-567.
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