이 글은 세계시민교육의 의미와 목표에 대한 고찰을 시도한다. 오늘날 소위 세계화된 시대에 세계시민교육에 대한 많은 주장과 담론들이 존재한다. 하지만 세계시민교육이 어떠한 교육인지에 대해선 정확히 답하기 어려운 점이 있다. 이러한 점은 세계시민교육 의 아포리아로 이해될 수 있다. 이러한 난점에도 불구하고 세계시민교육은 칸트의 교육 론적 관점에 따라 도덕교육으로서 의미를 가질 수 있다고 생각한다. 하지만 도덕에 대한 여러 다양한 입장들로 인해 도덕교육으로서 세계시민교육도 명확히 정의내리기 어려운 한계를 지닌다. 교육은 인간을 길러내는 것 이상으로 인간이 사는 세계를 형성한다는 의 미를 지닌다. 이런 점에서 세계시민교육을 쉽게 (...) 정의하기 어렵다는 난점에도 불구하고 세계시민교육은 세계형성으로서 의미를 가질 수 있다. 그리고 세계시민교육이 인간의 평 화로운 공생을 지향해야 한다는 점은 세계시민교육에 대한 최소한의 공통목표로 설정될 수 있을 것이다. (shrink)

In her groundbreaking Kant’s Conception of Pedagogy, G. Felicitas Munzel finds extant in Kant’s writings the so-called missing critical treatise on education; it appears in the Doctrines of Method with which he concludes each of his ...

How serious was Kant about his suggestion, in the first edition Preface to Religion within the Bounds of Bare Reason (6:10), that he hoped his book would be suitable for use as compulsory reading for a philosophy class that theology students of the future would be required to take in their final year of study? This chapter (of a forthcoming anthology that will include chapters on all of Kant's lecturing activity) begins by sketching the pedagogical themes that develop progressively (...) throughout Religion, becoming more prominent as the text proceeds. I then turn to Kant’s own lectures, especially his Lectures on the Philosophical Doctrine of Religion and relevant passages from the various editions of his Lectures on Metaphysics, with the goal of answering two additional questions. First, do the student notes for lectures delivered prior to 1792 provide evidence that Kant followed his own, subsequently-articulated theory of moral-religious pedagogy when he taught university courses relating to religion and/or theology? And second, do the lectures notes (including those relating to lectures given after 1792) provide any evidence that Kant’s views on moral pedagogy within a religious community predated his writing of Religion? (shrink)

Confronted with the thoroughgoing marketisation of education, scholars have revisited the nature of pedagogy. The work of Immanuel Kant is a resource for critiquing the channelling of the transformation of self and society into rapacious consumerism. Kant's exploration of the connection between inner freedom and political freedom has been recast as pedagogy of the oppressed. Countering the dismissal of the Enlightenment as an accomplice of colonialism and imperialism, Kantian pedagogy is enlisted in the struggle against the (...) forces undermining the very structure of liberal democracy and humanity on a global scale. This essay points to the limitations of this revindication on the grounds that it leaves undisturbed the formative complicities at work in the current crisis, complicities all too familiar to those who teach and learn. (shrink)

Name der Zeitschrift: Semiotica Jahrgang: 2016 Heft: 212 Seiten: 199-217.

This is Werner S. Pluhar's translation of Immanuel Kant's Critique of Judgment (Kritik der Urtheilskraft) for Hackett Publications (Indianapolis, Indiana). ISBN 9780872200258 (paperback).

Following Kant, it is clear that, but probably not completely how we are morally obligated. I will point out that there are three possible ways to struggle for an understanding of how we can be obligated as rational beings and also as ordinary human beings. There is the argument from rational feeling, the argument from language, and finally the argument from systematization. Reading the later passages of the ‘Critique of pure Reason’ and following its instructions, we will understand why education (...) has to be founded by the same kind of argumentation as the natural sciences. The systematical analysis of Kant’s analogy between the physical body and the moral obligation will explain the suspected gap between our just rational and our whole selves. The most important part of the demanded bridge will be Kant’s Moral Laboratory. (shrink)

James Scott Johnston's incisive study draws on a holistic reading of Kant: one that views him as developing and testing a complete system (theoretical, practical, historical and anthropological) with education as a vital component. As such, the book begins with an extensive overview of Kant's chief theoretical work (the Critique of Pure Reason), and from that overview distils crucial discussions (the role of practical reason; the claims of the third antinomy) for his moral theory. An extended discussion of (...) class='Hi'>Kant's moral and political theories and the place of pedagogy in it follow, with attention to all of Kant's important moral works as well as his chief religious work, Religion within the Bounds of Mere Reason. A discussion of culture and character follows, chiefly through a discussion of Kant's Critique of the Power of Judgment and Anthropology from a Pragmatic Standpoint, together with certain lectures and published essays on history and politics. Finally, an extensive discussion of Kant's published works on education, together with only recently published letters and announcements (in English), is provided. This culminates in Johnston's estimation of what a Kantian education, systematically conceived, might look like: an education that is attentive to theoretical, moral, cultural-historical, and pedagogic domains of Kant's thinking. (shrink)

While Kant's pedagogical lectures present an account of moral education, his theory of freedom and morality seems to leave no room for the possibility of an education for freedom and morality. In this paper, it is first shown that Kant's moral philosophy and his educational philosophy are developed within different theoretical paradigms: whereas the former is situated within a transcendentalist framework, the latter relies on a teleological notion of human nature. The second part of this paper demonstrates that (...) the core ideas of Kant's moral philosophy are also present in his pedagogy. This means that the problem of moral education must be solved within the transcendentalist framework. It is finally claimed that Kant himself outlines a solution to this problem in his pedagogical lectures. (shrink)

Journal of Philosophy of Education, EarlyView.

Name der Zeitschrift: Kant-Studien Jahrgang: 107 Heft: 3 Seiten: 567-569.

This important collection of more than twenty original essays by prominent Kant scholars covers the multiple aspects of Kant’s teaching in relation to his published works. With the Academy edition’s continuing publication of Kant’s lectures, the role of his lecturing activity has been drawing more and more deserved attention. Several of Kant’s lectures on metaphysics, logic, ethics, anthropology, theology, and pedagogy have been translated into English, and important studies have appeared in many languages. But why study the lectures? When (...) they are read in light of Kant’s published writings, the lectures offer a new perspective of Kant’s philosophical development, clarify points in the published texts, consider topics there unexamined, and depict the intellectual background in richer detail. And the lectures are often more accessible to readers than the published works. This book discusses all areas of Kant's lecturing activity. Some essays even analyze in detail the content of Kant's courses and the role of textbooks written by key authors such as Baumgarten, helping us understand Kant’s thought in its intellectual and historical contexts. Contributors: Huaping Lu-Adler; Henny Blomme ; Robert Clewis; Alix Cohen; Corey Dyck; Faustino Fabbianelli; Norbert Fischer; Courtney Fugate; Paul Guyer; Robert Louden; Antonio Moretto; Steve Naragon; Christian Onof; Stephen Palmquist; Riccardo Pozzo; Frederick Rauscher; Dennis Schulting; Oliver Sensen; Susan Shell; Werner Stark; John Zammito; Günter Zöller. (shrink)

Journal of Philosophy of Education, EarlyView.

The question of how we should engage with a philosopher’s racial thought is of particular importance when considering Kant, who can be viewed as particularly representative of Enlightenment philosophy. In this article I argue that we should take a stance of deep acknowledgment when considering Kant’s work both inside and outside the classroom. Taking a stance of deep acknowledgment should be understood as 1) taking Kant’s racial thought to be reflective of his moral character, 2) Kant being accountable for his (...) racial thought and 3) being willing to consider the possibility that Kant’s racial thought is consistent with and inextricable from his moral philosophy. Alternative forms of engaging with Kant’s racial work have either moral or pedagogical failings, which range from simply teaching the history of philosophy uncritically to outright deception. A stance of deep acknowledgement will allow philosophers to understand how Kant’s racial thought interacts with his moral philosophy and allow instructors to teach philosophy in a historically contextualized approach so as to not alienate students whose demographic was disparaged by Kant. (shrink)

This pedagogical study analyzes and attempts to solve some difficulties of teaching Immanuel Kant’s Foundations of the Metaphysics of Morals. Even though there are obstacles to teaching Kant’s ethics, I argue that active learning techniques can overcome such obstacles. The active learning approach holds that students learn better by doing (in hands-on exercises) than just by listening (to a professor’s lectures). Twelve lesson plans are outlined in this article. The lesson plans are activities to explore and learn, then evaluate, and (...) finally reflect and review Kant’s ethics. (shrink)

This pedagogical study analyzes and attempts to solve some difficulties of teaching Immanuel Kant’s Foundations of the Metaphysics of Morals. Even though there are obstacles to teaching Kant’s ethics, I argue that active learning techniques can overcome such obstacles. The active learning approach holds that students learn better by doing (in hands-on exercises) than just by listening (to a professor’s lectures). Twelve lesson plans are outlined in this article. The lesson plans are activities to explore and learn, then evaluate, and (...) finally reflect and review Kant’s ethics. (shrink)

This article retrieves Kant's imitatio Christi as a viable alternative to the recent construal of mimesis as a universal human desire, in particular to Ward's reformulation of the imitatio Christi in such terms (in which the human condition is defined by an intrinsic desire for God as other). Kant's writings participate in a very different debate on imitation (one sceptical of its ethical value), and this plays out as a continual ambivalence towards the concept in his work. (...) class='Hi'>Kant's imitatio Christi, however, does, I contend, make possible a moral form of imitation by characterising it as a rational and intersubjective debate upon the good. Imitating Christ becomes part of human ethical living in the world. (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)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 39.3 (2001) 445-446 [Access article in PDF] G. Felicitas Munzel. Kant's Conception of Moral Character: The "Critical" Link of Morality, Anthropology, and Reflective Judgment. Chicago: University of Chicago Press, 1999. Pp. xxii + 378. Cloth, $53.00. Paper, $24.00. Given the recent trend in Kant scholarship to seek a kinder, more caring philosopher behind the familiar rules and imperatives, a study focusing on (...) the place of "character" in Kant's thought is a timely contribution to a growing body of work. Indeed, G. Felicitas Munzel intends to go where no Kantian has gone before and show not only that Kant has a conception of character, but that it is "rich" (1) and "unique in the history of philosophy" (5). Considering his "corpus as a whole" (6), she sets out to demonstrate the "systematic importance" of the concept for Kant's thought (1) and reveal "a richer sense of familiar notions of his moral philosophy than is generally appreciated" (11).From the outset, however, high hopes prove hard to sustain. In Chapter 1, Munzel's exegetical efforts to link "character" with Denkungsart ("conduct of thought") and Gesinnung ("comportment of mind"), either delineate only familiar elements of Kant's thought or attribute to him views which philosopher and non-philosopher alike could hardly deny: in Kant's "rich" conception, character involves clear thinking and perfection, and is an "accomplished state" (67) presupposing sound reasoning and the capacity to think. In what becomes the dominant theme of the study, Munzel concludes that, for Kant, character is an activity in which the objective moral law is realized in subjects acting on maxims and from firm principles.In Chapter 2 the reader is subsequently led across a familiar terrain of causality, desire, and feeling, to learn that Kant is disinclined to inclination, but very much inclined to reason (71-2); and that character has a foot in both the empirical and intelligible orders of causality (74). The same goes for desire (95ff.) and aesthetic capacity (126ff.), where the "moral form" of character represents the union of reason and nature. A [End Page 445] similar story continues in Chapter 3 where Munzel considers Kant's view of religion and hopes to cast "new light" (142) upon and foster "fresh appreciation" (182) for "radical evil." Again, the reader spots comforting landmarks along the way and emerges into a world unchanged: for Kant, Munzel concludes, human conflict is a manifestation of evil with its roots in human nature; virtue involves progress or advance; and a well-established character brings inner and outer peace to human life (134-6).In the remainder of the book Munzel turns to the "structure and cultivation of character." Chapter 4 focuses on orientation, reflective principles, conscience, and discourse where, rambling through the Kantian landscape, one learns that common sense is a source of principles (198ff); maxims should be steadfastly adopted (208-9); and that morally upright persons should know their duty (210), tell the truth (246), and develop their capacities to the full (249). By this stage, that "character must be made subjectively rational" (252) has become a mantra, but lest the point remain unclear, Munzel expounds a metaphor (from Mendelssohn's Morgenstunden) of a traveler on life's journey, in order to emphasize that moral character involves being rational, competent, and accountable for one's actions (191ff.).In the final chapter, pedagogy becomes the main focus. It is a practice, Munzel contends, which determines the conditions under which character is formed (260). Mixed in the appropriate fashion, its elements combine to make "cultivation of moral judgment" the "essence of moral character" (259). Again, Munzel connects character to well-known Kantian doctrines, linking pedagogy to self-mastery (292) and a community of civic-minded citizens (258) in which the good of one promotes the well-being of all (288). In the world according to Kant, reason "grafts" virtue onto the stuff of nature to create an organic unity as—in Munzel's favorite metaphor (see 335-45... (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

For Kant, the ideal of enlightenment is most fundamentally expressed as a self-developed soundness of judgment. But what does this mean when the judgment at issue is practical, i.e., concerns the good to be brought about through action? I argue that the moral context places special demands on the ideal of enlightenment. This is revealed through an interpretation of Kant’s prescription for moral pedagogy in the Critique of Practical Reason. The goal of the pedagogy is to cultivate the (...) moral disposition, and the method consists of training in judgment. Unfortunately, Kant seems to wind up somewhere short of this goal, leaving the young person with only an idle wish for a properly cultivated moral disposition. In this paper, I argue that when we address the special issues that arise when the enlightenment ideal is brought to bear on practical judgment — issues that stem from the intrinsic connection between practical judgment and agency — we will see that there is no lacuna in Kant’s account. (shrink)

"One of the greatest problems of education," Kant observes, "is how to unite submission to the necessary restraint with the child's capability of exercising his free will." The famous philosopher explores potential solutions to this dilemma, stressing the necessity of treating children as children and not as miniature adults. Rather than a systematic study of theories, this succinct treatise encompasses Kant's thoughts on the subject of education. His positive outlook includes a conviction that human nature can be continually improved. (...) To achieve this end, he advocates raising the science of education to academic status-an innovative notion for the 18th century, and a landmark in modern Western education theory. Annette Churton translation. (shrink)

This volume collects Kant's most important ethical and anthropological writings from the 1760s, before he developed his critical philosophy. The materials presented here range from the Observations, one of Kant's most elegantly written and immediately popular texts, to the accompanying Remarks which Kant wrote in his personal copy of the Observations and which are translated here in their entirety for the first time. This edition also includes little-known essays as well as personal notes and fragments that reveal the (...) emergence of Kant's complex philosophical ideas. Those familiar with Kant's later works will discover a Kant interested in the 'beauty' as well as the 'dignity' of humanity, in human diversity as well as the universality of morals, and in practical concerns rather than abstract philosophizing. Readers will be able to see Kant's development from the Observations through the Remarks towards the moral philosophy that eventually made him famous. (shrink)

The article is dedicated to the memory of Kostiantyn Dmytrovych Ushynskyi (1823-1871), an outstanding Ukrainian teacher-philosopher, founder and developer of the theoretical foundations of education based on the cooperation of pedagogy and psychology (the middle of the 19th century). In general, the purpose of the article is to update the scientific achievements of prominent compatriot. The article’s goal is detailed in such tasks: the assertion of Ukrainianness as the source or origin of K. Ushynskyi’s personality and creativity; the substantiation (...) of the features of his life philosophy, mentality (the priority of the value of the human soul, heartcentred meaning of human being in the comprehension of life; high personal emotionality, but subject to will; love for the native foundations), which total combination nourished the thinker’s ideas about pedagogical anthropology; substantiation of the peculiar intertextuality of the K. Ushynskyi’s book “Man as an object of education. An attempt at pedagogical anthropology” (1868–1869); an attempt to characterize the worldview and philosophical meanings of K. Ushynskyi’s construction of the psychological and pedagogical foundations of the educational process (cultural conformity, nature conformity, activity as the basis of education), which remains not only the historical heritage of Ukrainian humanitarian thought, but also a variant of an anthropologically sharpened worldview landmark for modern educators. It has been established that in the documentary substantiation of K. Ushynskyi’s belonging to Ukrainian culture, the contribution of the modern local historian and teacher V. Terletskyi became the most important. It is shown that the appeals made by K. Ushynskyi to the thoughts, ideas, opinions of numerous European scientists, writers, historical figures, polemics and dialogues with them on the pages of the book ensured the transition to the creation of a text as a stereophonic intersection with other texts. The author of the article tries to substantiate this feature of the book as a kind of intertextuality of the analyzed scientific work. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This new, complete translation of Kant's 'Groundwork' makes a challenging foundational work of moral philosophy accessible to all readers. Remaining faithful to the original German, the text is rendered clearly to promote reader comprehension. An inviting introduction, running commentary, and glossary further support study and interpretation.

Though Kant is best known for his strictly philosophical works in the 1780s, many of his early publications in particular were devoted to what we would call 'natural science'. Kant's Universal Natural History and Theory of the Heavens (1755) made a significant advance in cosmology, and he was also instrumental in establishing the newly emerging discipline of physical geography, lecturing on it for almost his entire career. In this volume Eric Watkins brings together new English translations of Kant's (...) first publication, Thoughts on the True Estimation of Living Forces (1746-1749), the entirety of Physical Geography (1802), a series of shorter essays, along with many of Kant's most important publications in natural science. The volume is rich in material for the student and the scholar, with extensive linguistic and explanatory notes, editorial introductions and a glossary of key terms. (shrink)

Kant's Moral Law: Groundwork of the Metaphysics of Morals ranks with Plato's Republic and Aristotle's Ethics as one of the most important works of moral philosophy ever written. In Moral Law, Kant argues that a human action is only morally good if it is done from a sense of duty, and that a duty is a formal principle based not on self-interest or from a consideration of what results might follow. From this he derived his famous and controversial maxim, (...) the categorical imperative: "Act as if the maxim of your action were to become by your will a universal law of nature." H. J. Paton's translation remains the standard in English for this work. It retains all of Kant's liveliness of mind, suppressed intellectual excitement, moral earnestness, and pleasure in words. The commentary and detailed analysis that Paton provides is an invaluable and necessary guide for the student and general reader. (shrink)