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Profile: Stephen R. Palmquist (Hong Kong Baptist University)
  1. Stephen R. Palmquist (2012). Could Kant's Jesus Be God? International Philosophical Quarterly 52 (4):421-437.
    Although Kant had a high regard for Jesus as a moral teacher, interpreters typically assume that his philosophy disallows belief in Jesus as God. Those who regard Kant as a moral reductionist are especially likely to offer a negative construal of the densely-argued subsection of his 1793 Religion that relates directly to this issue. The recent “affirmative” trend in Kant-scholarship provides the basis for an alternative reading. First, theologians must regard Jesus as human so that belief in Jesus can empower (...)
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  2.  7
    Chris L. Firestone & Stephen R. Palmquist (eds.) (2006). Kant and the New Philosophy of Religion. Indiana University Press.
    While earlier work has emphasized Kant’s philosophy of religion as thinly disguised morality, this timely and original reappraisal of Kant’s philosophy of religion incorporates recent scholarship. In this volume, Chris L. Firestone, Stephen R. Palmquist, and the other contributors make a strong case for more specific focus on religious topics in the Kantian corpus. Main themes include the relationship between Kant’s philosophy of religion and his philosophy as a whole, the contemporary relevance of specific issues arising out of Kant’s philosophical (...)
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  3. Stephen R. Palmquist (2009). Kant's Religious Argument for the Existence of God. Faith and Philosophy 26 (1):3-22.
    After reviewing Kant’s well-known criticisms of the traditional proofs of God’s existence and his preferred moral argument, this paper presents a detailed analysis of a densely-packed theistic argument in Religion within the Bounds of Bare Reason. Humanity’s ultimate moral destiny can be fulfilled only through organized religion, for only by participating in a religious community (or “church”) can we overcome the evil in human nature. Yet we cannot conceive how such a community can even be founded without presupposing God’s existence. (...)
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  4. Stephen R. Palmquist & Otterman (2013). The Implied Standpoint of Kant's Religion_: An Assessment of Kant's Reply to an Early Book Review of _Religion Within the Bounds of Bare Reason. [REVIEW] Kantian Review 18 (1):73-97.
    In the second edition Preface of Religion Within the Bounds of Bare Reason Kant responds to an anonymous review of the first edition. We present the first English translation of this obscure book review. Following our translation, we summarize the reviewer's main points and evaluate the adequacy of Kant's replies to five criticisms, including two replies that Kant provides in footnotes added in the second edition. A key issue is the reviewer's claim that Religion adopts an implied standpoint, described using (...)
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  5.  3
    Stephen R. Palmquist (2016). Buchnotizen. Zeitschrift Fuer Philosophische Forschung 70 (3):468-473.
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  6.  2
    Stephen R. Palmquist (2016). The Paradox of Inwardness in Kant and Kierkegaard. Journal of Religious Ethics 44 (4):738-751.
    Aside from bioethics, the main theme of Ronald Green's lifework has been an exploration of the relation between religion and morality, with special emphasis on the philosophies of Immanuel Kant and Søren Kierkegaard. This essay summarizes and assesses his work on this theme by examining, in turn, four of his relevant books. Religious Reason introduced a new method of comparative religion based on Kant's model of a rational religion. Religion and Moral Reason expanded on this project, clarifying that religious traditions (...)
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  7. Stephen R. Palmquist (2011). Architectonic Reasoning and Interpretation in Kant and the Yijing. Journal of Chinese Philosophy 38 (4):569-583.
    This is a thoroughly revised version of a paper that I originally presented at the "Kant in Asia" international conference on "The Unity of Human Personhood, held in Hong Kong in May of 2009. After explaining what Kant means by his "architectonic" form of reasoning, I argue that the Yijing (the Chinese "Book of Changes") exhibits the same type of reasoning. I contrast two uses of architectonic reasoning: divining the truth vs. divination. The article concludes with an illustration of how (...)
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  8.  81
    Stephen R. Palmquist (2012). A Daoist Model for a Kantian Church. Comparative Philosophy 4 (1):67-89.
    Although significant differences undoubtedly exist between Daoism and Kant’s philosophy, the two systems also have some noteworthy similarities. After calling attention to a few such parallels and sketching the outlines of Kant’s philosophy of religion, this article focuses on an often-neglected feature of the latter: the four guiding principles of what Kant calls an “invisible church” (universality, purity, freedom, and unchangeableness). Numerous passages from Lao Z i’s classic text, Dao-De-Jing , seem to uphold these same principles, thus suggesting that they (...)
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  9.  40
    Stephen R. Palmquist (2013). Kantian Causality and Quantum Quarks: The Compatibility Between Quantum Mechanics and Kant's Phenomenal World. Theoria: Revista de Teoría, Historia y Fundamentos de la Ciencia 28 (77):283-302.
    Quantum indeterminism seems incompatible with Kant’s defense of causality in his Second Analogy. The Copenhagen interpretation also takes quantum theory as evidence for anti-realism. This article argues that the law of causality, as transcendental, applies only to the world as observable, not to hypothetical objects such as quarks, detectable only by high energy accelerators. Taking Planck’s constant and the speed of light as the lower and upper bounds of observability provides a way of interpreting the observables of quantum mechanics as (...)
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  10.  63
    Stephen R. Palmquist (2012). To Tell the Truth on Kant and Christianity. Faith and Philosophy 29 (3):340-346.
    After reviewing the history of the “affirmative” approach to interpreting Kant’s Religion, I offer four responses to the symposium papers in the previous issue of Faith and Philosophy. First, incorrectly identifying Kant’s two “experiments” leads to misunderstandings of his affirmation of Christianity. Second, Kant’s Critical Religion expounds a thoroughgoing interpretation of these experiments, and was not primarily an attempt to confirm the architectonic introduced in Kant’s System of Perspectives. Third, the surprise positions defended by most symposium contributors render the “affirmative” (...)
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  11.  7
    Stephen R. Palmquist (2016). Christopher J. Insole, Kant and the Creation of Freedom: A Theological Problem. Reviewed By. Philosophy in Review 36 (1):14-16.
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  12.  51
    Stephen R. Palmquist (2011). Introduction: Levels of Perspectives in Kant and Chinese Philosophy. Journal of Chinese Philosophy 38 (4):505-508.
    This short essay introduces a set of articles I compiled for a special issue of the Journal of Chinese Philosophy in 2011. Most of the essays are revised versions of papers originally presented at the "Kant in Asia" international conference on "The Unity of Human Personhood", held in Hong Kong in May of 2009, and subsequently published in the collection entitled Cultivating Personhood: Kant and Asian Philosophy (Berlin: Walter de Gruyter, 2010). After introducing the papers in the special issue, the (...)
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  13.  25
    Stephen R. Palmquist (1989). Kant's Critique of Mysticism. Philosophy and Theology 3 (4):355-383.
    This is a series of two articles examining Kant’s attitude toward mystical experiences and the relation between his interest in these and his interest in constructing a Critical system of metaphysics.“The Critical Dreams” begins by questioning the traditional division between “Critical” (1770 onwards) and “pre-Critical” periods in Kant’s development. After explaining Kant’s Critical method, his 1766 book, Dreams of a Spirit-Seer ... is examined and found to contain all the essential elements of that method. The onlykey element which is missing (...)
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  14.  47
    Stephen R. Palmquist, Philosophers in the Public Square: A Religious Resolution of Kant's Conflict of the Faculties.
    This paper is, in part, a report on the conclusions reached at a retreat on Part One of Kant's Conflict of the Faculties, held at the Center for Insight into Philosophic Health, Education, and Renewal, in Mendocino, California. It argues that Kant's distinction between the public and private spheres does not remove but intensifies the philosopher's duty to influence the general public. I conclude with some reflections on how a Kantian philosopher might have a positive influence on religious communities. Includes (...)
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  15.  37
    Stephen R. Palmquist (1988). Personal Knowledge in Perspective: A Reply to RT Allen's Questions. Tradition and Discovery 16 (2):22-27.
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  16.  31
    Stephen R. Palmquist (1989). The Syntheticity of Time. Philosophia Mathematica (2):233-235.
    In a recent article in this journal Phil. Math., II, v.4 (1989), n.2, pp.? ?] J. Fang argues that we must not be fooled by A.J. Ayer (God rest his soul!) and his cohorts into believing that mathematical knowledge has an analytic a priori status. Even computers, he reminds us, take some amount of time to perform their calculations. The simplicity of Kant's infamous example of a mathematical proposition (7+5=12) is "partly to blame" for "mislead[ing] scholars in the direction of (...)
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  17.  7
    Stephen R. Palmquist (2012). Cross-Examination of In Defense of Kant's Religion. Faith and Philosophy 29 (2):170-180.
    This article extends the metaphorical trial posed by the authors of In Defense of Kant’s Religion by cross-examining them with two challenges. The first challenge is for the authors to clarify their claim that they are the first interpreters to present “a holistic and linear interpretation” of Kant’s Religion that portrays it as containing a “transcendental analysis” of religious concepts, given that several of the past interpreters whose works they survey in Part 1 conduct a similar type of analysis. The (...)
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  18. Stephen R. Palmquist (1989). Kant’s Critique of Mysticism. Philosophy and Theology 3 (4):355-383.
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  19.  3
    Stephen R. Palmquist (2015). What is Kantian Gesinnung_? On the Priority of Volition Over Metaphysics and Psychology in _Religion Within the Bounds of Bare Reason. Kantian Review 20 (2):235-264.
    Kants theories of both general moral decision-making and specifically religious conversion. It is argued that Kantian Gesinnung is volitional, referring to a personconvictionberzeugung (). This is confirmed by a detailed analysis of the 169 occurrences of Gesinnung and cognate words in Religion. It contrasts with what is suggested by translating Gesinnung as, which reinforces a tendency to interpret the notion more metaphysically, and also with Pluharattitude’, which has too strongly psychological connotations.
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  20.  2
    Stephen R. Palmquist (2015). Chapter 16. Kant’s Lectures on Philosophical Theology – Training-Ground for the Moral Pedagogy of Religion? In Robert R. Clewis (ed.), Reading Kant's Lectures. De Gruyter 365-390.
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  21.  5
    Stephen R. Palmquist (2012). Mapping Kant's Architectonic Onto the Yijing Via the Geometry of Logic. Journal of Chinese Philosophy 39 (S1):93-111.
    Both Kant's architectonic and the Yijing can be structured as four perspectival levels: 0 + 4 + 12 + = 64. The first, unknowable level is unrepresentable. The geometry of logic provides well‐structured maps for levels two to four. Level two consists of four basic gua , corresponding to Kant's category‐headings . Level three's twelve gua, derived logically from the initial four, correspond to Kant's twelve categories. Level four correlates the remaining 48 gua to Kant's theory of the four university (...)
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  22.  3
    Stephen R. Palmquist (2009). Toward a Christian Philosophy of Work: A Theological and Religious Extension of Hannah Arendt's Conceptual Framework. Philosophia Christi 11 (2):397.
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  23.  2
    Stephen R. Palmquist, Poet's Commentary on “Echoes”.
    When composing “Echoes” I set out to express in an artistic form the cognitive dissonance we sometimes feel between the depth of divine Presence in our experience and the often perplexing shallowness of the various “presences” we experience in our daily life. By starting out with a reference to “every time” and “every space”, the first stanza highlights the contrast between these mundane presences and what religious believers might call “God’s Voice”. If the poem has a “primary” message, it is (...)
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  24. Stephen R. Palmquist (2016). Buchnotizen. Zeitschrift für Philosophische Forschung 70 (3):468-473.
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  25.  6
    Stephen R. Palmquist (ed.) (2010). Cultivating Personhood: Kant and Asian Philosophy. Walter de Gruyter.
    Edited by Stephen Palmquist, founder of the Hong Kong Philosophy Café and well known for both his Kant expertise and his devotion to fostering philosophical ...
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  26. Stephen R. Palmquist (2015). Kant and the Meaning of Religion. By Terry F. Godlove. International Philosophical Quarterly 55 (4):517-519.
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  27. Stephen R. Palmquist (2013). Kantian Causality and Quantum Quarks: The Compatibility Between Quantum Mechanics and Kant’s Phenomenal World. Theoria. An International Journal for Theory, History and Foundations of Science 28 (2):283-302.
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  28. Stephen R. Palmquist (2001). Ronald L. Hall, The Human Embrace: The Love of Philosophy and the Philosophy of Love; Kierkegaard, Cavell, Nussbaum Reviewed By. Philosophy in Review 21 (1):45-47.
     
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