Throughout history no mere mortal has been more revered and esteemed by so many diverse people than Abraham, great patriarch of the three enduring monotheistic religions. Yet Judaism, Christianity and Islam all agree that this man attempted to kill his own, innocent son, an act so dastardly that it would normally be judged both immoral and illegal in any civil society. Surprisingly, the scriptures of these three religious faiths praise Abraham for this very act, justifying it in very different ways, (...) but all portraying it as the paradigm of religious obedience. (shrink)

In this clear and provocative account of the epistemology of religious experience, William P. Alston argues that the perception of God—his term for direct experiential awareness of God—makes a major contribution to the grounds of religious belief. Surveying the variety of reported direct experiences of God, Alston demonstrates that a person can be justified in holding certain beliefs about God on the basis of mystical experience.

This landmark book is now reissued in a new edition that has been vastly rewritten and updated to respond to recent Kantian literature. It includes a new discussion of the Third Analogy, a greatly expanded discussion of Kant’s _Paralogisms, _and entirely new chapters dealing with Kant’s theory of reason, his treatment of theology, and the important Appendix to the Dialectic. _Praise for the earlier edition: _ “Probably the most comprehensive and substantial study of the Critique of Pure Reason written by (...) any American philosopher.... This is a splendid book.”—Lewis White Beck “This masterful study... will most certainly join the canon of required reading for future interpreters of Kant’s theoretical philosophy. Superbly organized and lucidly written.”—Garrett Green, _Journal of Religion_. (shrink)

In this updated edition of his outstanding introduction to Kant, Paul Guyer uses Kant’s central conception of autonomy as the key to his thought. Beginning with a helpful overview of Kant’s life and times, Guyer introduces Kant’s metaphysics and epistemology, carefully explaining his arguments about the nature of space, time and experience in his most influential but difficult work, _The Critique of Pure Reason_. He offers an explanation and critique of Kant’s famous theory of transcendental idealism and shows how much (...) of Kant’s philosophy is independent of this controversial doctrine. He then examines Kant’s moral philosophy, his celebrated ‘categorical imperative’ and his theories of duty, freedom of will and political rights. This section of the work has been substantially revised to clarify the relation between Kant’s conceptions of "internal" and "external" freedom. In his treatments of Kant’s aesthetics and teleology, Guyer focuses on their relation to human freedom and happiness. Finally, he considers Kant’s view that the development of human autonomy is the only goal that we can conceive for both natural and human history. Including a chronology, glossary, chapter summaries and up-to-date further reading, _Kant, second edition _is an ideal introduction to this demanding yet pivotal figure in the history of philosophy, and essential reading for all students of philosophy. (shrink)

Kant's Dreams of a Spirit-Seer is usually interpreted as a skeptical-empiricist attempt to discredit the dogmatic metaphysics of the Leibniz-Wolff school by showing its similarities to Swedenborg's thought. I argue instead that Kant took Swedenborg's ideas serious as candidates for truth and that Swedenborg had a significant positive influence on the development of Kant's mature critical philosophy. ;Chapter one argues that Dreams is not unambiguously hostile to Swedenborg but rather systematically ambiguous and ironic. Kant constructs his text on two levels, (...) placing his criticisms of Swedenborg in the center while subtly negating or qualifying them in the margins, intimating his serious interest in and positive debts to Swedenborg "between the lines." Kant had reason to adopt this rhetorical strategy because of the danger of persecution from the Prussian church and the Berlin Enlightenment. ;Chapter two comments on Kant's earliest surviving discussion of Swedenborg, his letter to Charlotte von Knobloch, August 10, 1763, showing that he spent a great deal of time, energy, and money investigating the rumors that Swedenborg was a clairvoyant, that he was convinced that Swedenborg's powers were genuine, and that he deliberately dissimulates these facts in Dreams. ;Chapter three deals with the prefatory material of Dreams. Chapter four deals with Dreams, part one, chapter one. Here Kant encapsulates his ideas on the relationship of soul and body before his encounter with Rousseau forced him to confront the place of freedom in a deterministic world. Chapters five through seven discuss Dreams, part one, chapter two. Here Kant offers his answer to Rousseau: a speculative reconstruction of Swedenborg's visions of a cosmos divided into material and spiritual worlds. Chapter eight comments on Dreams, part one, chapter three, where Kant subjects his Swedenborgian metaphysics to a parody of the arguments of the "popular philosophers" of the Berlin Enlightenment. Chapter nine deals with Dreams, part one, chapter four, where Kant offers pragmatic grounds for retaining his Swedenborgian metaphysics. Chapters ten, eleven, and twelve comment on part two of Dreams, an historical paragon on Swedenborg included so that the careful reader can discern Kant's debts to him. The Conclusion surveys the whole argument. (shrink)

This influential study of Kant in which Strawson seeks to detach the true analytical and critical achievement of Kant's work from the unacceptable metaphysics with which it is entangled. This title available in eBook format. Click here for more information.Visit our eBookstore at: www.ebookstore.tandf.co.uk.

The idea that noumena or things in themselves causally affect our sensibility, and thus provide us with sensations, has been rejected on two basic grounds: It is unintelligible because distinguishes between appearance and reality in such a way that things cannot in principle appear as they really are, and it requires applying the concept of causality trans-phenomenally, contra Kant’s Schematism. I argue that noumenal causality is intelligible and is required out of fidelity to Kant’s texts and doctrines. Kant’s theory of (...) meaning and his transcendental reflection on sensibility show how Kant legitimately can speak about, and determine that, our passive sensibility must be causally affected by noumena. Kant’s analysis of agency shows that Kant’s practical philosophy requires noumenal causality, both from a first- and from a third-person perspective. These points ground my criticisms of Buchdahl and Allison’s view of affection, and Strawson and Sandberg’s view of meaning. (shrink)

Can miracles happen? Is the human will free? Against the background of the world's religions, what does religious experience show? If a good God exists, why does he allow evil? As the author writes, "We have to think our way through a number of the central issues raised by the claims of religion to give a true account of the world in which we live." His special contribution is to insist that we do not ignore the achievements of those who (...) have wrestled with the problems in previous generations. In this book, therefore, each problem is presented in connection with the thought of a major figure in the history of philosophy and theology: Hume, Kant, Aquinas, Otto and Tennant. He is also convinced that Western Christians have much to learn from the other religions of the world. (shrink)

Hans Vaihinger, in the late nineteenth century, posed a now famous trilemma for Immanuel Kant's theory of affection: If things-in-themselves are the affecting objects, then one must apply the categories beyond the conditions of their application . If one holds that appearances are the affecting objects, then one must hold that these appearances which are the effects of affection are themselves the causes of affection. If one holds that things-in-themselves affect the noumenal self in parallel with appearances affecting the empirical (...) self, then that which is a representation for the noumenal self must serve as a causally efficacious thing-in-itself for the empirical self's production of an empirical representation of the very same object. (shrink)

In this paper I examine Kant''s use of causal language to characterize things in themselves. Following Nicholas Rescher, I contend that Kant''s use of such causal language can only be understood by first coming to grips with the relation of things in themselves to appearances. Unlike Rescher, however, I argue that things in themselves and appearances are not numerically distinct entities. Rather, I claim that it is things in themselves that we are intentionally related to in veridical experience, though of (...) course we know them only as they appear to us via our subjective experiential faculties. In light of this account of the role of things in themselves in Kant''s account of experience, I argue that his use of causal locutions to describe things in themselves is simply his attempt to capture the fact that as the objects that we are related to in experience, the existence of things in themselves is presupposed by any account of the nature of our experienceof them. (shrink)

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Applying the new perspectival method of interpreting Kant he expounded in earlier works, Palmquist examine a broad range of Kant's philosophical writings to present a fresh view of his thought on theology, religion, and religious experience. He defends a number of innovative theses, including how re.

The purpose of this paper is to clear up the long-standing veritable mountain of misinterpretation, perpetuated from critic to critic, concerning the admittedly problematic concept of self-authenticating religious experience. While it may well be the case, as many have argued, that a sort of ‘experience’ about which one could not be mistaken is simply a logically impossible state of affairs, this cannot be known to be the case so long as what is under attack is a bogus concept, obviously absurd, (...) having nothing whatsoever to do with the correct interpretation of ‘self-authentication’. Hence, my mission herein is essentially that of philosophical analysis or clarification of meaning. Only upon suitable clarification of this concept will we be in a position to consider the question of its possible application, i.e. whether or not there could be an instantiation of such experience. I might point out that my central concern is somewhat more explicatory than historical, though I believe that the account developed in this paper is essentially congenial with the intent of those who have been proponents of the view that there can be self-authenticating religious experience. Let us begin, then, by turning to some representative criticism of the concept in question. (shrink)