Interpreters of Religion have typically assumed. And for an interpretation.
dr. I. (Irene) Villaescusa Illán
The nuanced, essentially perspectival character of my position on Kantian religion is ignored by McGaughey , who constructs a straw man by imputing an absurd set of interpretive positions to me in support of his allegation that I have misrepresented Kant. Fortunately, the straw man that McGaughey sets up bears virtually no resemblance to the interpretation of Kantian religion that I actually defend in Palmquist or anywhere else. However, if we. What I shall demonstrate in the. He also alludes to the notion on numerous other occasions by employing a variety of metaphors that vividly portray the relationship between the moral core of religion and its prudent means of application.
A growing ear of corn needs the husk in order to mature into an edible vegetable, even though we typically throw away the husk as if it were useless, once the kernels are. For example, in the Preface to his book, Conflict of the Faculties , p. In fact, it is only natural religion that I appraise. Kant clearly does point out many examples of how Christian doctrines, symbols, and rituals may be interpreted as non-moral, and hence as lacking in prudence; his claim in this Conflict passage is that he did not thereby intend to be assessing their historical truth, as legitimate features of the tradition for appraising that is the job of the biblical theologian, not of the philosopher.
Rather, he was merely assessing their prudential value , as vehicles for moral faith. McGaughey completely ignores this crucial nuance in my reading of Kant, assuming that I take Kant to be referring always and only to historical religion per se , rather than to historical faith as empowered by moral religion see notes 1, 7, and Here prudence is presented ambivalently, as a good tool that is easily used in the service of evil: all too often a religious person experiences great psychological pain during repentance, not out of a sincere conviction that a change of lifestyle is required, but only as a show, prompted by a secret disappointment at having been foolish enough to have been caught in the act of some wrongdoing.
But such disingenuousness and the accompanying guilt is not caused by our need to be prudent; rather, prudence arises as a response to the threefold evil frailty, disingenuousness, and perversity that is presented to us by the human situation. Without portraying it as.
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If we were not already, as a part of our first nature, prudential creatures [cf. But prudence…is not a brutish capacity. It is rather a central part of any education that aims at moral maturity. A quick reading of this second reference to prudence might give the impression that Kant is depicting prudence as contributing to radical evil. But on closer inspection, this is not what he says. Rather, his argument assumes that radical evil makes us untrustworthy in our interpersonal relationships; an implied premise is that if we were perfectly good i.
Indeed, Kant elsewhere defends this maxim in detail, warning friends not to share personal details about themselves that could be used against them, should the friendship someday cease Kant , Kant begins the Second Piece with some reflections on where the ancient Greek Stoics went wrong, and his next reference to prudence appears in this context :. Rather, one must only tame them, so that they do not themselves wear one another out but instead can be brought to consonance in a whole called happiness.
The reason…that accomplishes this is called prudence. Far from disparaging the body, Kant shows himself here to be deeply aware of the significance of human embodiment.
Clearly, Kant is here implying that the Epicurean is no better off than the Stoic: the former lets the inclinations run wild; the latter tries to eradicate them. The wise person i. Here again, therefore, Kant is not downplaying the role of prudential considerations in religion, as traditional interpreters such as McGaughey assume, but is raising it to the level of a factor that determines whether or not a given question is even worth asking.
And if called, is such a state guaranteed to be permanent? For a discussion of this and the other two difficulties, see Palmquist In his misconstrual of my interpretation of Kantian religion see notes 1 and 7, above , McGaughey portrays the argument of Palmquist as if I read Religion as a defense of Christianity as such , and as promoting a form of the doctrine of divine grace that is exclusively and necessarily Christian.
What I actually read Kant as arguing, by contrast, is that pure moral religion leaves a space for divine grace, telling us nothing about whether or not such grace actually occurs, but requiring any historical faith that affirms a doctrine of grace whether it be Christian or otherwise to interpret it in a particular way i. Note, however, that he is also implicitly assuming that childlike faith has a proper role to play in the historical development of the human race, just as it does for human individuals.
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A few pages later , referring to the Ten Commandments, Kant points out that in the Jewish tradition,. Kant assigns the same function to all the myths, rituals, and symbols that arise within historical religious traditions. In the first of the four main references to prudence in the Fourth Piece toward the. Kant explicitly calls attention to this nuance of his theory in a footnote added in the second edition to a first edition footnote. The person who acts with calculated kindness. Jesus, by contrast, portrayed genuinely godly behavior i.
Prudence, therefore, is not a bad thing, for it can lead a perverse person to do things that are at least legally good; its shortcoming is simply that it is not the best option, for it allows our motives to remain impure if treated as an end in itself as Kant thought Judaism does.
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In other words, the teachings and practices of particular historical religious traditions may be not only acceptable, but wise, provided their adherents do not claim too much for them. One of the other two references in the Fourth Piece has already been mentioned see note The other. As such, even here Kant is not discrediting genuine prudence; rather, he is implicitly affirming its value, if understood with proper i.
First, bare reason provides us with an ideal picture of what being religious entails, and of why people should take advantage of this inward source of moral empowerment. Here Kant confirms his position on both prudence in general and historical religion in particular as an example of prudence : we can and even should make good use of some such non-essential means, provided we remember that they are means to a higher end.
In other words, both of these classical positions lack prudence, but in different ways. Quarterly 10, pp. Hill, Thomas E. Paul, E. Miller, and J. Paul Cambridge: Cambridge University Press , pp. Green, Thomas F. American Journal of Education InternationalenKant-Kongresses , ed.
III, pp. Pluhar Indianapolis: Hackett. Mary Gregor and Robert Anchor, in ed. Allen W. Mary J. Gregor, in ed. Louis Infield London: Methuen. Nelson, Eric S. Palmquist, Stephen R. Pluhar Indianapolis: Hackett , pp. Taylor, Robert S. Wood, Allen W. The transcendental horizon of Right in Kant. Kant, Doctrine du droit, Conclusion. Le droit ne serait-il pas de ce monde? Aceptado: 20 de marzo de ]. Simone Goyard-Fabre. Kant has found the pattern of his critical philosophy in the jurisdictional process. In the Rightslehre , he uses his critical method and, to answer to the question Quid juris?
Key words. Le point de vue. Cependant, Kant est assez avare de confidences sur son propre cursus intellectuel en ce domaine. Reflexionen, AA 19 : Thomasius , Heineccius ou Achenwall est lucide et sans concessions.https://cezasetra.tk
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Ces magistrats se. Johann-Gottlieb Heineccius disait couloir atteindre la certitude dans la jurisprudence en. Notamment, voir note 1 - Reflexionen , AA 19 : Moser et de. Hommel en Allemagne, et par celle de J. Tel est le reproche virulent que le Suisse Jean-Pierre de Crouzas faisait dans ses Observations. Aux antipodes de la. Nous sommes en ce point loin du. Thomasius, Fundamenta juris naturae et gentium , Daries, Institutiones jurisprudentiae. Nettelbladt, Systema elementaris jurisprudentiae naturalis, Achenwall, Prolegomena jurisnaturalis et jus naturae , Comme telle, elle indique le.
Le principe fondateur du droit. Cette exigence.
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Pour que le. Que connote le concept de droit public? Mais la. Remarque A, p. Il connote au contraire, chez un peuple, la connexion. Doctrine du droit, Remarques explicatives, Conclusion , p. Doctrine du droit , Conclusion, p. Telle est sa.