This is the first English translation of all of Kant's writings on moral and political philosophy collected in a single volume. No other collection competes with the comprehensiveness of this one. As well as Kant's most famous moral and political writings, the Groundwork to the Metaphysics of Morals, the Critique of Practical Reason, the Metaphysics of Morals, and Toward Perpetual Peace, the volume includes shorter essays and reviews, some of which have never been translated before. The volume has been furnished (...) with a substantial editorial apparatus including translator's introductions and explanatory notes to each text by Mary Gregor, and a general introduction to Kant's moral and political philosophy by Allen Wood. There is also an English-German and German-English glossary of key terms. (shrink)

This volume collects for the first time in a single volume all of Kant's writings on religion and rational theology. These works were written during a period of conflict between Kant and the Prussian authorities over his religious teachings. His final statement of religion was made after the death of King Frederick William II in 1797. The historical context and progression of this conflict are charted in the general introduction to the volume and in the translators' introductions to particular texts. (...) All the translations are new with the exception of The Conflict of the Faculties, where the translation has been revised and re-edited to conform to the guidelines of the Cambridge Edition. As is standard with all the volumes in this edition, there are copious linguistic and explanatory notes, and a glossary of key terms. (shrink)

The Metaphysics of Morals is Kant's major work in applied moral philosophy in which he deals with the basic principles of rights and of virtues. It comprises two parts: the 'Doctrine of Right', which deals with the rights which people have or can acquire, and the 'Doctrine of Virtue', which deals with the virtues they ought to acquire. Mary Gregor's translation, revised for publication in the Cambridge Texts in the History of Philosophy series, is the only complete translation of the (...) whole text, and includes extensive annotation on Kant's difficult and sometimes unfamiliar vocabulary. A new introduction by Roger Sullivan sets the work in its historical and philosophical context. This volume will be of wide interest to students of ethics and of legal and political philosophy. (shrink)

A sequel to Levinas's Totality and Infinity, this work is generally considered Levinas's most important contribution to the contemporary debate surrounding the closure of metaphysical discourse, much commented upon by Jacques Derrida. This work contains a fundamentally original theory of the ethical relationship and describes the face-to-face relationship, sensibility, responsibility and speech. Renowned Levinas scholar Richard A. Cohen has contributed a new foreword to this edition of Otherwise than Being, which is also the first time the work is available in (...) an affordable paperback edition. This foreword, along with Alphonso Lingis's extensive introduction to the work, is a valuable tool for researchers and students of Levinas's philosophy. (shrink)

The Face of the Other and the Trace of God contain essays on the philosophy of Emmanuel Levinas, and how his philosophy intersects with that of other philosophers, particularly Husserl, Kierkegaard, Sartre, and Derrida. This collection is broadly divided into two parts: relations with the other, and the questions of God.

As Emmanuel Levinas states in the preface to Existence and Existents, "this study is a preparatory one. It examines . . . the problem of the Good, time, and the relationship with the other [person] as a movement toward the Good." First published in 1947, and written mostly during Levinas's imprisonment during World War II, this work provides the first sketch of his mature thought later developed fully in Totality and Infinity and Otherwise than Being, or Beyond Essence. This new (...) edition marks the first time this important work has been made available in an inexpensive paperback edition. Levinas's project in Existence and Existents is to move from anonymous existence to the emergence of subjectivity; to subjectivity's practice, theory and morality; to its encounter with the alterity of the other person. He is concerned here primarily with the time of the solitary subject; time is the inner structure of subjectivity, of the movement of existing. "Levinas's work," says Alphonso Lingis, "contains not only wholly new analyses of the forms of time of the present, the past, the future but also a new conception of the work of time." Beginning with Existence and Existents, then, it is possible to begin tracing the progressive "alterization" of time as it unfolds across the development of Levinas's entire philosophy. As a "preparatory" study, Existence and Existents introduces the major themes and concerns that occupied Levinas throughout his career. This is essential reading for understanding both Levinas's own philosophy and the developments in philosophical thought in the twentieth century. (shrink)

Is it possible to apply a theoretical approach to ethics? The French philosopher Catherine Chalier addresses this question with an unusual combination of traditional ethics and continental philosophy. In a powerful argument for the necessity of moral reflection, Chalier counters the notion that morality can be derived from theoretical knowledge. Chalier analyzes the positions of two great moral philosophers, Kant and Levinas. While both are critical of an ethics founded on knowledge, their criticisms spring from distinctly different points of view. (...) Chalier reexamines their conclusions, pitting Levinas against (and with) Kant, to interrogate the very foundations of moral philosophy and moral imperatives. She provides a clear, systematic comparison of their positions on essential ideas such as free will, happiness, freedom, and evil. Although based on a close and elegant presentation of Kant and Levinas, Chalier's book serves as a context for the development of the author's own reflections on the question "What am I supposed to do?" and its continued importance for contemporary philosophy. (shrink)

Introduction: Talking 'bout my generation -- Part I: Looking for difference -- Levinas, multiculturalism, and us -- In respectful contempt : Heidegger, appropriation, facticity -- Whistling in the dark : two approaches to anxiety -- Part II: After Levinas -- The price of being dispossessed : Levinas' God and Freud's trauma -- The mortality of the transcendent : Levinas and evil -- Is ethics fundamental? : questioning Levinas on irresponsibility -- Part III: After Heidegger -- Intransitive facticity : a question (...) to Heidegger -- Demons and the demonic : Kierkegaard and Heidegger on anxiety and sexual difference -- Dissensus communis : how to keep silent "after" Lyotard -- Conclusion: In search of visibility. (shrink)

Anthropology from a Pragmatic Point of View essentially reflects the last lectures Kant gave for his annual course in anthropology, which he taught from 1772 until his retirement in 1796. The lectures were published in 1798, with the largest first printing of any of Kant's works. Intended for a broad audience, they reveal not only Kant's unique contribution to the newly emerging discipline of anthropology, but also his desire to offer students a practical view of the world and of humanity's (...) place in it. With its focus on what the human being 'as a free-acting being makes of himself or can and should make of himself,' the Anthropology also offers readers an application of some central elements of Kant's philosophy. This volume offers a new annotated translation of the text by Robert B. Louden, together with an introduction by Manfred Kuehn that explores the context and themes of the lectures. (shrink)

When this work was first published in 1960, it immediately filled a void in Kantian scholarship. It was the first study entirely devoted to Kant's _Critique of Practical Reason_ and by far the most substantial commentary on it ever written. This landmark in Western philosophical literature remains an indispensable aid to a complete understanding of Kant's philosophy for students and scholars alike. This _Critique_ is the only writing in which Kant weaves his thoughts on practical reason into a unified argument. (...) Lewis White Beck offers a classic examination of this argument and expertly places it in the context of Kant's philosophy and of the moral philosophy of the eighteenth century. (shrink)

When this work was first published in 1960, it immediately filled a void in Kantian scholarship.

Die gegenwärtige Auseinandersetzung dokumentieren zwei von den Herausgebern in Jena (2002) und Düsseldorf (2003) veranstaltete Tagungen, die unter dem Titel "Friedrich Heinrich Jacobi und die Klassische Deutsche Philosophie" erstmals die ...

The work is significant not only for its illuminating assessment of Kant's thought but also for its elaboration of themes first broached in Being and Time, ...

This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.

This book consists of transcripts from two lecture courses on ethical relation Levinas delivered at the Sorbonne.

Dem Kantischen Projekt der Vernunftkritik liegt eine »ursprüngliche Einsicht« zugrunde, die schrittweise zu einer begrifflichen Klärung gelangt. Von dieser These ausgehend entwickelt Axel Hutter ein neues Verständnis des systematischen Gesamtzusammenhangs der transzendentalphilosophischen Hauptwerke. Er nimmt dabei Kants bislang auch wenig beachteten Begriff eines Interesses der Vernunft zum Leitfaden. Denn der Sinn einer wahrhaft autonomen Vernunft ist für Kant durchaus nicht der, von jedem Interesse frei zu sein, sondern der, dem eigenen Interesse folgen zu können, und zwar ungehindert durch vernunftfremde Motive, (...) die überhaupt nur deshalb mit Grund »fremd« genannt werden können, weil die Vernunft ein eigenes Interesse kennt. Kants ursprüngliche Einsicht besteht für Hutter darin, dass allein der Mensch (das »Zwischenwesen« par excellence) ein Inter-Esse zu entwickeln vermag: Ein reines Naturwesen kennt nur sinnliche Bedürfnisse, ein reines Vernunftwesen hingegen weder Bedürfnis noch Interesse. Von hier aus ergibt sich der für die Transzendentalphilosophie grundlegende Begriff eines spezifisch menschlichen Vernunftinteresses und einer in sich differenzierten Vernunfteinheit. Über diesen in sich differenzierten Vernunftbegriff verfügt Kant allerdings noch nicht in der »Kritik der reinen Vernunft«. Der philosophischen Revolution, die zur ersten Kritik führt, muss daher eine mindestens ebenso radikale Revolution zur Seite gestellt werden, die über die »Kritik der reinen Vernunft« hinaus zur »Kritik der praktischen Vernunft« und zur »Kritik der Urteilskraft« führt. Kants ursprüngliche Einsicht entfaltet sich dergestalt schrittweise in der Reihe seiner transzendentalphilosophischen Hauptwerke - eine Gedankenentwicklung, die Hutter detailliert nachvollzieht. (shrink)

Ce texte d'une conférence prononcée en 1982, l'année de publication du recueil "De Dieu qui vient à l'idée", appartient à la dernière période et à la dernière manière du philosophe. Prolongeant l'inspiration des oeuvres précédentes, il affirme vigoureusement la radicalité de l'éthique qu'il pense, antèrieurement à toute morale, comme philosophie première.

This is the first book-length study in any language to examine in detail and critically assess the second part of Kant's ethics- -an empirical, impure part, which determines how best to apply pure principles to the human situation. Drawing attention to Kant's under-explored impure ethics, this revealing investigation refutes the common and long-standing misperception that Kants ethics advocates empty formalism. Making detailed use of a variety of Kantian texts never before translated into English, author Robert B. Louden reassesses the strengths (...) and weaknesses of Kantian ethics as a whole, once the second part is re-admitted to its rightful place within Kant's practical philosophy. (shrink)

These essays provoke new responses to the work of the eminent French philosopher Emmanuel Levinas through an analysis of how the problematics of reading, deconstruction, feminism, and psychotherapy complicate and deepen Levinas's account of ...

Articulates the necessity for a comprehensive reconstructive thinking about the meaning of being good.

This is a major new study of Kant's ethics that will transform the way students and scholars approach the subject in future. Allen Wood argues that Kant's ethical vision is grounded in the idea of the dignity of the rational nature of every human being. Undergoing both natural competitiveness and social antagonism the human species, according to Kant, develops the rational capacity to struggle against its impulses towards a human community in which the ends of all are to harmonize and (...) coincide. The distinctive features of the book are twofold. First, it focuses for the first time on the central role played in Kant's ethical theory by the value of rational nature as an end itself. Second, it shows the importance of Kant's systematic theory of human nature and history, and its implications for the structure, formulation, and application of Kant's moral principles. This comprehensive study will be of critical importance to students of moral philosophy, the history of ideas, political theory, and religious studies. (shrink)

INTRODUCTION Ever since the beginning of the modern phenomenological movement disciplined attention has been paid to various patterns of human experience as ...

This collection of essays, the first of its kind in nearly thirty years, introduces the reader to some of the most important studies of the book from the past ...

This thesis examines the relation between two contrasting approaches to justice: the constructive and reconstructive projects of Rawls and Habermas on the one hand, and the deconstructive projects of Levinas and Derrida on the other. First, I identify the central difference between the two projects, reconstructing each account of justice as it develops in relation to Kant’s practical philosophy. I then argue that the two projects are complementary. [New Paragraph] Whilst Rawls and Habermas emphasise the possibility of objectively realising Kant’s (...) idea of an impartial standpoint among autonomous persons, Levinas and Derrida defend the impossibility of determining the content of justice. Rawls and Habermas subscribe to the “art of the possible”, rendering Kant’s impartial standpoint by means of the “original position” or the “procedures of discourse ethics”. By contrast, Levinas argues for justice’s failure, discovering, in Kant’s moral law, a principle of responsibility for the particular other which conflicts with impartiality. Distinguishing himself from both the reconstructive tradition and Levinas, Derrida affirms, in part through his readings of Kant, the “undecidability” of the critical function of justice. Committed to the possibility of justice, Derrida also acknowledges its impossibility: no local determination can reconcile responsibility before the other with impartiality among all. [New Paragraph] Having identified the central difference between the two traditions, I then defend their complementarity. “Reasonable faith” in the possibility of justice must be supplemented by the acknowledgment of its impossibility. Conversely, attesting to justice’s failure is unsatisfactory without commitment to the possibility of constructing just social forms. Distancing myself from the liberal critique whereby deconstruction withdraws from the political, I instead add my voice to a dissenting group which affirms that deconstruction can productively engage with the constructive tradition. Deconstruction is at home in Rawls’ view that “the ideal of a just constitution is always something to be worked toward”. (shrink)