Kant's Religion within the Boundaries of Mere Reason: A

Kant's faith in the limitations of Mere cause was once written overdue in his profession. It provides a thought of 'radical evil' in human nature, touches at the factor of divine grace, develops a Christology, and takes a probably powerful curiosity within the factor of scriptural interpretation. The essays during this severe advisor discover the explanations why this is often so, and supply cautious and illuminating interpretations of the topics of the paintings. the connection of Kant's faith to his different writings is mentioned in ways in which underscore the significance of this paintings for the whole serious philosophy, and supply a wide standpoint on his ethical suggestion; connections also are drawn among faith, historical past, and politics in Kant's later pondering. jointly the essays provide a wealthy exploration of the paintings so that it will be of serious curiosity to these occupied with Kant stories and philosophy of faith.

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Extra info for Kant's Religion within the Boundaries of Mere Reason: A Critical Guide (Cambridhe Critical Guides)

Example text

On the other hand, Kant’s text on religion is not only helpful in promoting intercultural discourse, but also provoking. It helps that according to its definition of religion there is only one religion. This one religion is independent of any confession or Credo, which follows from autonomous morality. Admittedly, it would be interesting to know whether there are elements in other non-Christian religions that are analogous to the four Christian doctrines discussed here (which Kant calls faiths: R 6:108).

This presupposes that we do not only appeal to the principles of morality as the three Critiques did. Kant retains these principles without any restrictions whatsoever, thereby remaining true to the Critiques. However, he also makes use of an elementary experience that plays no role in the three Critiques – and this is a third particularity. This experience is that of “a human nature partly laden with good dispositions and partly with evil ones” (R 6:11). Our text here holds on to a basic idea of the European Enlightenment, namely that religion, of which there can be only one true instance, cannot contradict reason.

There would be no such spirit of perversity lurking behind doing evil for evil’s sake if the doer did not assume the commitments involved in the “guise of the good” thesis. To those who deny the “guise of the good” thesis, on the other hand, willing evil, even willing something for evil’s sake, becomes merely one innocent conative disposition alongside others. In calling it “evil,” we could only be registering the contingent fact that it differs from our conative dispositions (or rather from God’s).

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