The title of Hare’s book refers to the gap between the demand that morality places on us and our natural capacity to live by it. Such a gap is paradoxical if we accept the “‘ought’ implies ‘can”’ principle. The solution, Hare argues, is that the gap is filled by the Christian God. So we ought to be moral and can do so—with divine assistance. Hare’s statement and defense of the existence of the gap combines a rigorously Kantian notion of the (...) moral demand with a rigorously Calvinist notion of human depravity. As such, many readers will find the gap exaggerated, but most people will admit that there is some sort of gap here to be faced, and any gap at all is a problem. (shrink)

This paper explores Kant's concept of the highest good and the postulate of the existence of God arising from it. Kant has two concepts of the highest good standing in tension with one another, an immanent and a transcendent one. I provide a systematic exposition of the constituents of both variants and show how Kant’s arguments are prone to confusion through a conflation of both concepts. I argue that once these confusions are sorted out Kant’s claim regarding the need to (...) postulate God’s existence from a moral point of view makes much more sense. (shrink)

An essay on Kant's theory of justification, where by “justification” is meant the evaluative concept that specifies conditions under which a propositional attitude is rationally acceptable with a moderate-to-high degree of confidence. Kant employs both epistemic and non-epistemic concepts of justification: an epistemic concept of justification sets out conditions under which a propositional attitude is rationally acceptable with a moderate-to-high degree of confidence and a candidate (if true and Gettier-immune) for knowledge. A non-epistemic concept of justification, by contrast, sets out (...) conditions under which attitudes are rationally acceptable with a moderate-to-high degree of confidence but not candidates for knowledge (even if true). The latter conditions will typically be “pragmatic” or “practical,” and thus license acceptance from a “practical” point of view. For Kant, only broadly-speaking practical reasons can provide adequate motivation for adopting a positive attitude towards a proposition (rather than suspending judgment) in the absence of sufficient epistemic grounds. -/- . (shrink)

Most work in Kant’s epistemology focuses on what happens “upstream” from experience, prior to the formation of conscious propositional attitudes. By contrast, this essay focuses on what happens "downstream": the formation of assent (Fuerwahrhalten) in its various modes. The mode of assent that Kant calls "Belief" (Glaube) is the main topic: not only moral Belief but also "pragmatic" and "doctrinal" Belief as well. I argue that Kant’s discussion shows that we should reject standard accounts of the extent to which theoretical (...) reason can provide justified assent about things-in-themselves, in favor of one that is much more liberal. Interpretive benefits are not the only results of the discussion, however. I also hope it will become clear along the way that there is such a thing as Kantian Belief, and that we often have quite a lot of it. -/- . (shrink)

This chapter contains sections titled: Kant's Statement of the Principle of the Primacy of Practical Reason, and its Role in Kant's Moral Theology The Primacy of Practical Reason in the Broader Sense The Primacy of Practical Reason and the Assumption of Freedom: Their Relation The Primacy of Practical Reason in Relation to the Theological Postulates Kant's Argument in “On the Primacy” Other Texts Kant's Copernicanism and the Concept of Practical Cognition in the Context of the Postulates Influence.