_The first comprehensive examination in English of Kant’s Anthropology from a Pragmatic Point of View._.

Kant's theory of animals is based on his belief that animals have presentations and consciousness and in this are like human beings. When we abuse animals then we are more likely to abuse human beings. But animals are organic beings that have internal purposiveness and hence are ends for which other things are means. In this limited sense animals have intrinsic value.

Contrary to what Jeanne Moyer asserts, Kant does not have a normative dualism going in his works on teleological judgment and these can be used to develop a more woman friendly view of human nature.

In this essay I show that Kant intended his anthropology lectures and book, Anthropology from a Pragmatic Point of View, to be a Klugheitslehre (theory of prudence). The essay draws on many quotes from these sources to show that Kant wanted to develop a theory of how to use other people for one’s own ends. Although so much of the lectures and book are in conversation with Baumgarten’s empirical psychology, there are enough references to Klugheit (prudence) and klug (clever) action (...) to support this thesis. Prudence is a skill that human beings should develop and hence is not excluded from human life even though it is not the basis of morality. The purpose of Klugheit is to achieve happiness but the means to that happiness involves using other people for one’s own ends. In order to use others as a means to one’s own ends, a person must in someway satisfy the inclinations of the other person so that they cooperate in one’s ends. However it is also possible to dominate another person and use them as well if they are dominated by a passion but this is not prudent since it does not achieve happiness except in the case of a husband and wife. Kant’s distinction between Weltklugheit and Privatklugheit also appears to be confirmed in that he advances the idea that sociable means of gaining the cooperation of others (Privatklugheit) leads to the lasting happiness of a person and to the development of civilization. (shrink)

Dr. Wilson explores how Kant 's views of marriage are really developmental and how he foresees marriage evolving to become more egalitarian under the impetus of unsociable-sociability.

Kant's views of human animality are consistent with his belief in human freedom.

Kant's theory of animals is based on his belief that animals have presentations and consciousness and in this are like human beings. When we abuse animals then we are more likely to abuse human beings. But animals are organic beings that have internal purposiveness and hence are ends for which other things are means. In this limited sense animals have intrinsic value.

Behind the global climate change debate are views of divine sovereignty. Those who believe that God is in charge of everything believe there is no change in the climate, but those who believe that God's sovereignty entails that we are responsible for working with the divine are willing to admit there is global climate change.

Kant holds in his works on morality that prudence is not free, because only action under the moral law is free. He also holds that acting on prudent reasons is incompatible with the moral law. If one explores his lectures on anthropology, however, one has reason to believe that not only is prudent action free in some sense as freedom of choice, but it is also not incompatible with moral action, since it does not necessitate using other human beings as (...) mere means, even though it is about using other human beings as ends to one’s happiness. This article will show how Kant holds these positions in his lectures on anthropology. (shrink)

_Review of Louden, Robert, _Kant’s Anthropology, _Cambridge, Cambridge University Press, 2021, pp. 1-53, 9781108742283._.

Christian Thomasius and his school, including Andreas Rüdiger and Christian Crusius influenced Kant in the development of his Pragmatic Anthropology. They all shared a common concern that philosophy ought to be useful to students who have a role to play in the world.

Kant gave lectures on physical geography and anthropology and called them cosmopolitan philosophy. His physical geography lectures were intended to teach students not just facts but also how to have practical judgment and were to prepare students for their place in the world. This article shows how the physical geography lectures were organized for that purpose.

Robert B. Louden has produced a book that is unique in its attempt to make a wide variety of Kant’s writings relevant to his ethical theory. The main point of the book is that in addition to Kant’s moral theory which is purely based on reason, the application of this theory requires empirical and hence impure knowledge of human beings. Kant calls the empirical part of his ethics “practical anthropology” and Louden believes that, though Kant did not complete this project (...) as a separate book, the elements of a practical anthropology can be “squeezed out” of Kant’s works on education, anthropology, art, religion, and history. (shrink)

This is a very important book for Kantian practical philosophy, because it defends the essential consistency and coherence of Kant's transcendental idealism and his moral philosophy. At the same time, Allison's careful textual work along with his account of Kant's transcendental distinction between the intelligible and empirical character of human agency helps to clarify passages which have plagued some of the best interpreters of Kant's practical philosophy, such as Lewis White Beck and Allen Wood. Allison's primary objective is to give (...) a defense of Kant's incompatibilist conception of freedom which "constitutes the common thread running through all three critiques". Although he succeeds in this objective, because of his insightful and scholarly argumentation, one is still left with many questions concerning the relationship between the "two points of views" of freedom and mechanism in Kantian moral philosophy, and Allison admits he has not resolved this. (shrink)