- New
-
Topics
- All Categories
- Metaphysics and Epistemology
- Value Theory
- Science, Logic, and Mathematics
- Science, Logic, and Mathematics
- Logic and Philosophy of Logic
- Philosophy of Biology
- Philosophy of Cognitive Science
- Philosophy of Computing and Information
- Philosophy of Mathematics
- Philosophy of Physical Science
- Philosophy of Social Science
- Philosophy of Probability
- General Philosophy of Science
- Philosophy of Science, Misc
- History of Western Philosophy
- Philosophical Traditions
- Philosophy, Misc
- Other Academic Areas
- Journals
- Submit material
- More
Switch to: References
Citations of:
Add citations
You must login to add citations.
|
|
|
According to Kant, the opacity of human motivation takes two distinct forms – a psychological form: man ‘can never, even by the most strenuous self-examination, get entirely behind [his] covert incentives’ – and a social form: ‘everyone in our race finds it advisable to be on his guard, and not to reveal himself completely’. In other words, first, men's ‘interior’ cannot be entirely revealed to themselves and, second, they tend not to reveal their ‘interior’ to others. A number of Kant (...) |
|
|
|
|
|
The essay, ‘A renewed attempt to answer the question: “Is the human race continually improving?”’ appeared as Part II of Kant’s 1798 publication, The conflict of the faculties, where it was subordinated under a second title: ‘The conflict of the philosophy faculty with the faculty of law’. How did this new situation affects the meaning of the essay? My argument considers first, the conflict of the faculty of philosophy with the faculty of law; second, the earlier philosophy of history Kant (...) |
|
|
A definitive feature of Kant's moral philosophy is its rationalism. Kant insists that moral theory, at least at its foundation, cannot take account of empirical facts about human beings and their circumstances in the world. This is the core of Kant's commitment to ‘metaphysics of morals’, and it is what he sees as his greatest contribution to moral philosophy. The paper clarifies what it means to be committed to metaphysics of morals, why Kant is committed to it, and where he (...) |
|
|
Journal of Philosophy of Education, EarlyView. |
|
|
We are well served, both practically and morally, by moral and ethical diversity. Moral deliberation requires the collaboration of distinctive perspectives: consequentialist, deontological, perfectionist considerations each contribute significant dimensions in determining what is good and what is right; virtue theory highlights the development of reliable ethical character. |
|
|
This essay traces the influence of Carl Schmitt on an interpretative tendency found in a number of contemporary readings of Kant’s political philosophy. This influence can be traced back to two basic commitments: the idea that Kant’s philosophy seeks to defend a pacifist and humanitarian ideal of history and progress, and that political conflict must, for this reason, be somehow pacified or eradicated. I argue that these ‘anti-conflict’ readings of Kant go astray in ignoring the systemic role conflict plays in (...) |
|
|
En este trabajo se intenta mostrar en primer lugar que la noción de providencia que Kant presenta en obras como Sobre la paz perpetua e Idea para una historia universal en clave cosmopolita corresponde en algunos puntos centrales a la idea estoica de providencia; segundo, que es en este contexto donde puede evaluarse correctamente la noción kantiana de cosmopolitismo; y, por último, que este modo de enfrentar filosóficamente los problemas de la historia y la política responde a una exigencia de (...) |
|
|
In this article, I argue that the current literature on political hope overlooks its non-instrumental value. By proposing a Kant-inspired account of treating reasonable hopes as fundamental hopes, I argue that it is rational for people to hold certain political hopes not only because such hopes promote particular ends but also because they are constitutive of a person’s practical identity as a responsible political agent with limited power to make changes. This view reveals that victims of injustice face an affective (...) |
|
|
While Kant’s account of humankind’s rational progress has been widely discussed, his views about the way in which this progress might have begun and the circumstances surrounding this beginning have been largely neglected. Implicit in such an omission is the assumption that Kant does not say much about the very beginning of human history or that whatever he says is of little philosophical value. This paper challenges these assumptions. I reconstruct Kant’s account of the emergence of reason by looking at (...) |
|
|
ABSTRACT Kant famously claims that we have all freely chosen evil. This paper offers a novel account of the much-debated justification for this claim. I reconstruct Kant’s argument from his affirmation that we all have a price – we can all succumb to temptation. I argue that this follows a priori from a theoretical principle of the Critique of Pure Reason, namely that all empirical powers have a finite, changeable degree, an intensive magnitude. Because of this, our reason can always (...) |
|
|
In the last thirty years of his life Kant was preoccupied with the question of whether or not the "signs of progress" could be elicited from the vale of tears of the historical process. In what follows I am interested in the question of what kind of meaning Kant's historico-philosophical hypothesis of progress can have for us today. In order to provide an answer to this question, I make a distinction between system-conforming and system-bursting, or unorthodox, versions of historical progress. (...) |
|
|
According to a common interpretation, most explicitly defended by Onora O’Neill and Patricia Kitcher, Kant held that epistemic obligations normatively depend on moral obligations. That is, were a rational agent not bound by any moral obligation, then she would not be bound by any epistemic obligation either. By contrast, in this paper, I argue that, according to Kant, some epistemic obligations are normatively independent from moral obligations, and are indeed normatively absolute. This view, which I call epistemicism, has two parts. (...) |
|
|
This paper explains the empirical markers by which Kant thinks that one can identify moral responsibility. After explaining the problem of discerning such markers within a Kantian framework, I briefly explain Kant’s empirical psychology. I then argue that Kant’s empirical markers for moral responsibility—linked to higher faculties of cognition—are not sufficient conditions for moral responsibility, primarily because they are empirical characteristics subject to natural laws. Next, I argue that these markers are not necessary conditions of moral responsibility. Given Kant’s transcendental (...) |
|
|
In the Doctrine of Virtue Kant divides duties of love into three categories: beneficent activity , gratitude and Teilnehmung – commonly referred to as the duty of sympathy . In this paper I will argue that the content and scope of the third duty of love has been underestimated by both critics and defenders of Kant's ethical theory. The account which pervades the secondary literature maintains that the third duty of love includes only two components: an obligation to make use (...) |
|
|
This paper analyzes the ethical-political dilemma in Kant’s work, sometimes expressed through the metaphor of the “crooked wood of humanity.” Kant separates external and internal freedom and the types of legislation each form of freedom requires (coercive and noncoercive). Yet, he also argues that corrupt political institutions adversely affect individual ethical development, and, reciprocally, corrupt inner dispositions of a populace adversely affect the establishment of just political institutions. I argue that a major way in which Kant addresses this vicious circle (...) No categories |
|
|
|
|
|
|
|
|
This fictionalized script traces the contours of the conversation that seeks to fathom the crisis unleashed by the outbreak and global spread of the coronavirus and the ensuing anxieties created in our current social living. The scenario of deepened isolation of the self from the other is considered, and it is proposed that isolation, while an unavoidable requirement, does not mean it is some mental lassitude but rather may be seen as an enthusiastic concern toward recovering physical and mental wellbeing (...) |
|
|
This paper claims that Kant’s conception of culture provides a new means of understanding how the two parts of the Critique of Judgment fit together. Kant claims that culture is both the ‘ultimate purpose’ of nature and to be defined in terms of ‘art in general’ (of which the fine arts are a subtype). In the Critique of Teleological Judgment, culture, as the last empirically cognizable telos of nature, serves as the mediating link between nature and freedom, while in the (...) |
|
|
Journal of Philosophy of Education, EarlyView. |
|
|
|
|
|
La tesis principal de este trabajo es que el principio con el que Kant comprende el origen de la cultura o de la historia humana en la tesis cuarta de I dea de una historia universal desde el punto de vista cosmopolita, la insociable sociabilidad, no implica “conceptualmente” el mal moral. Defiendo así, contra una larga tradición de lectura que sostiene lo contrario, que la cultura es producto de dos disposiciones diferentes de la especie humana que son originarias e independientes (...) No categories  |
|
|
Looking at two well-known discussions of Kant’s discourse on friendship, namely, the second half of Doctrine of Virtue and his Lecture on Friendship, this paper traces the points of overlap and separation whereby, through the paradigm of friendship, the morals and politics of Kant’s discourse are reconsidered. In what follows, I will show first, how Kant’s theory of friendship plays a role in his conception of social relations and morality and second, how the nature of his concerns with friendship reveals (...) |
|
|
I examine the consistency of Kant's notion of moral progress as found in his philosophy of history. To many commentators, Kant's very idea of moral development has seemed inconsistent with basic tenets of his critical philosophy. This idea has seemed incompatible with his claims that the moral law is unconditionally and universally valid, that moral agency is noumenal and atemporal, and that all humans are equally free. Against these charges, I argue not only that Kant's notion of moral development is (...) |
|
|
This dissertation is intended as an intervention in the interminable and apparently antinomical philosophical exchange between political theories of radical democracy descended from Ernesto Laclau and Chantal Mouffe and liberal democracy descended from John Rawls. Radical democrats have deployed the friend-enemy distinction of Carl Schmitt to criticize liberal democracy as hypocritical and ultimately undemocratic in its refusal to critique its own ground; liberal democrats have riposted by characterizing radical democracy as dangerously anarchic. In this project, I read Immanuel Kant in (...) |
PhilPapers logo by Andrea Andrews and Meghan Driscoll.
This site uses cookies and Google Analytics (see our terms & conditions for details regarding the privacy implications). Use of this site is subject to terms & conditions.
All rights reserved by The PhilPapers Foundation
Server: philpapers-web-67c5d994d4-wzg2g uwo