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What is Kantian Gesinnung? On the Priority of Volition over Metaphysics and Psychology in Kant’s Religion

Stephen R. Palmquist

Kantian Review 22 (2):235-264 (2015)

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Kant’s Model for Building the True Church: Transcending “Might Makes Right” and “Should Makes Good” through the Idea of a Non-Coercive Theocracy.Stephen Palmquist - 2017 - Diametros 54:76-94.details Kant’s Religion postulates the idea of an ethical community as a necessary requirement for humanity to become good. Few interpreters acknowledge Kant’s claims that realizing this idea requires building a “church” characterized by unity, integrity, freedom, and unchangeability, and that this new form of community is a non-coercive version of theocracy. Traditional theocracy replaces the political state of nature with an ethical state of nature ; non-coercive theocracy transcends this distinction, uniting humanity in a common vision of a divine legislator (...) Download Export citation Bookmark 5 citations
Kant’s Duty to Make Virtue Widely Loved.Michael L. Gregory - 2022 - Kantian Review 27 (2):195-213.details This article examines an appendix to the Doctrine of Virtue which has received little attention. I argue that this passage suggests that Kant makes it a duty, internal to his system of duties, to ‘join the graces with virtue’ and so to ‘make virtue widely loved’ (MM, 6: 473). The duty to make virtue widely loved obligates us to bring the standards of respectability, and so the social graces, into a formal agreement with what morality demands of us, such that (...) Download Export citation Bookmark
Kant and Schelling on the ground of evil.Dennis Vanden Auweele - 2019 - International Journal for Philosophy of Religion 85 (2):235-253.details Schelling’s views of evil in Philosophical Inquiries into the Nature of Human Freedom is usually thought of as a radicalization of Kant’s argument for the propensity to evil in human nature in Religion within the Bounds of Mere Reason. In this paper, I argue that Kant does not provide a full transcendental deduction for the ground of evil in human nature because this would give a rational reason for there to be evil, Schelling provides a theological–metaphysical reconstruction of Kant’s argument (...) Download Export citation Bookmark
The Real Target of Kant’s “Refutation”.de Sá Pereira Roberto Horácio - 2019 - Kantian Journal 38 (3):7-31.details Kant was never satisfied with the version of his “Refu- tation” published in 1787 (KrV, B 275-279). His dissatisfaction is already evident in the footnote added to the preface of the second edition of the Critique in 1787. As a matter of fact, Kant continued to rework his argument for at least six years after 1787. The main exegetical problem is to figure out who is the target of the “Refutation”: a non-skeptic idealist, a global skeptic of Cartesian provenance or (...) Download Export citation Bookmark
Why Is Kant Noncommittal About Grace?Robert Gressis - 2017 - Con-Textos Kantianos 6:272-284.details In Religion within the Bounds of Bare Reason, Kant claims that we may need to invoke divine aid in order to explain how a person can change from evil to good. Kant’s language is a bit curious; why does he not more clearly assert, either that we must posit divine grace, or that we may not? The explanation is this: if we affirm that God grants aid, then this could convince people to passively await it or to think, upon becoming (...) Download Export citation Bookmark

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