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  • Cited by 12
Publisher:
Cambridge University Press
Online publication date:
May 2014
Print publication year:
2014
Online ISBN:
9781139088138

Book description

Kant's Religion within the Boundaries of Mere Reason was written late in his career. It presents a theory of 'radical evil' in human nature, touches on the issue of divine grace, develops a Christology, and takes a seemingly strong interest in the issue of scriptural interpretation. The essays in this Critical Guide explore the reasons why this is so, and offer careful and illuminating interpretations of the themes of the work. The relationship of Kant's Religion to his other writings is discussed in ways that underscore the importance of this work for the entire critical philosophy, and provide a broad perspective on his moral thought; connections are also drawn between religion, history, and politics in Kant's later thinking. Together the essays offer a rich exploration of the work which will be of great interest to those involved in Kant studies and the philosophy of religion.

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Contents

  • Chapter 7 - Kant, miracles, and Religion, Parts One and Two
    pp 137-155
  • View abstract

    Summary

    Once early Enlightenment writers and their predecessors, such as Bacon, Hobbes, and Spinoza, had exposed many religious notions as mere superstitions, at least four different types of critique came to be widely adopted. The three Critiques, however, all investigate basic human abilities and the strictly a priori laws that underlie them. Immanuel Kant's basic philosophical and religious idea is also speaking against a fourth Critique, namely, the idea that religion is obliged to morality. One could assume that the Religion simply extends Kant's pure philosophical theology. He takes a closer look at one specific religion, thereby adding a new element to the debate, with respect both to its contents and to its methodology. The content deals with the four building blocks of Christianity: original sin, Christ, judgment day, and the Church. Even a superficial reading of Kant's text on religion reveals eight particularities.
  • Chapter 8 - Kant’s Jesus
    pp 156-174
  • View abstract

    Summary

    Immanuel Kant's concept of evil is extremely abstract and general, but also in a way extremely simple. We can better understand its distinctiveness if we contrast it with two fairly commonways, both rejected by Kant, in which evil is sometimes conceived so as to make it seem more intelligible than Kant believes it can be. Kant's rigoristic position on human character in the Religion within the Boundaries of Mere Reason is fairly narrow in scope. In human nature, Kant identifies three original or basic predispositions: animality, humanity, and personality. The predisposition to humanity includes the development of the passions, that is, inclinations which take the form of "mania" because they resist comparison with and limitation by other desires, and consequently resist the influence of reason. Kant views human sociability in the context of human freedom, simply because it provides the historical context in which human reason and freedom have developed.
  • Chapter 9 - Pluralism in the ethical community
    pp 175-192
  • View abstract

    Summary

    One of Immanuel Kant's most deeply held convictions was that human beings are by nature capable of being free, able to determine what they ought to be as human beings: responsible persons among persons. Kant develops the dilemma in his account of radical evil. For every moment of her life, a person ascertains that she wills evil without being able to explain this through appeal to a free decision in the past between the will for good or for evil. For each human being possesses three original predispositions that belong to the very possibility of such a being, namely the predispositions to animality, humanity, and personality. Kant's discussion of evil arises from his conception of freedom. The reality of freedom justifies the author's rational hope in the existence of God who makes it possible for persons to overcome their being evil by nature and orient themselves toward the good.
  • Chapter 10 - Kant’s religious constructivism
    pp 193-213
  • View abstract

    Summary

    This chapter discusses in more detail the conception of action based on maxims from the Groundwork and the Religion, to see where Gesinnung might fit in. Despite the crucial importance of maxims in his account of action and of duty and moral worth, Immanuel Kant introduces them briefly, explaining in a footnote that a maxim is a subjective principle of volition. Kant claims that each person's Gesinnung is chosen, as it must be if we are to be held morally responsible for maxims chosen on its basis, but that it is not chosen at any one particular time. According to Kant's theory, moral responsibility involves a hierarchy of attitudes. Kant's incompatibilism is both a large cost and a large benefit of his account of moral responsibility. A familiar way of understanding the relationship between character and action is that character is a disposition to perform certain kinds of action.
  • Chapter 11 - What does his Religion contribute to Kant’s conception of practical reason?
    pp 214-232
  • View abstract

    Summary

    One of the arguments for which Immanuel Kant is best known is the moral proof of the existence of God, freedom, and the immortal soul. It is surprising that Kant gives hope, rather than belief, pride of place in the list of questions that motivate his entire critical philosophy. Commentators typically neglect the distinct nature and role of hope in Kant's system, and lump it together with the sort of belief that arises from the moral proof. A crucial difference between knowledge, rational belief, and rational hope is that they are governed by different modal constraints; the author discusses those constraints and the kind of modality involved. He offers what he takes to be Kant's account of the main objects of rational hope in that text, namely, alleged outer experiences (miracles); a supposed inner experience (effect of grace); and a future collective experience (the construction of a truly ethical society).
  • Chapter 12 - Culture and the limits of practical reason in Kant’s Religion
    pp 233-249
  • View abstract

    Summary

    This chapter suggests that rather than Kant being pulled toward either Christian orthodoxy or atheistic humanism, his strenuous wrestling with the notion of divine grace can draw both believer and agnostic toward recognition of the ultimate inexplicability of human action and character. It concentrates on Kant's treatment of the concept of divine grace, a much-contested concept in theology. Part One of Kant's Religion within the Boundaries of Mere Reason offers an elaborate analysis of what he calls the "radical evil" in human nature, thereby giving his interpretation of the doctrine of original sin. The chapter presents an overview of Judeo-Christian conceptions of grace, to compare and contrast with Kant's treatment. It explores the relation between Kant's treatment of grace and the Christian tradition with which he wrestles with a striking combination of sympathy and skepticism. Finally, it explores why Kant felt the need to invoke the concept of divine grace.
  • Bibliography
    pp 250-261
  • View abstract

    Summary

    This chapter focuses on one central philosophical component of Kant's Janus-faced approach, namely, his treatment of miracles at the very end of Parts One and Two of Religion within the Boundaries of Mere Reason. The book's advocacy of Vernunftglaube, the faith of a moral religion of reason, combines a commitment to the secular Enlightenment belief in human perfectibility and progress with a resolutely non-secular insistence on a complex revolutionary and theodicical shape to that progress. Kant's language in the Religion attempts to dance around the issue of exactly how to talk about miracles and the non-natural in general without being either offensive to his readers or untrue to his own religious concerns and critical perspective. Kant's theodicy implies not only a very expansive teleological conception of each of the cosmological and moral orders by themselves but also a very strong commitment to their tight linkage.

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