Kant: Moral Religious Arguments

In this paper I sketch out one of the most important conditions on rational hope, and argue that Kant embraced a version of it. I go on to suggest that we can use this analysis to solve a longstanding 'conundrum' in Kant's ethics and religion regarding the nature of the individual moral revolution. -/- .

In this essay, I argue that Immanuel Kant fails to provide a satisfactory account of ‘moral debt’ in Religion Within the Boundaries of Mere Reason. More precisely, he fails to answer the question of why we should assume that a debt exists in the first place. In light of recent scholarship on this area of his thought, I sketch some possible readings of Kant on the nature of moral transformation that suggest how he might account for this debt. I then (...) argue that these accounts fail to justify its existence within Kant’s project. (shrink)

In this article, I argue that Immanuel Kant fails to provide a satisfactory account of ‘moral debt’ in Religion within the Boundaries of Mere Reason. More precisely, he fails to answer the question of why we should assume that a debt exists in the first place. In light of recent scholarship on this area of his thought, I sketch some possible readings of Kant on the nature of moral transformation that suggest how he might account for this debt. I then (...) argue that these accounts fail to justify its existence within Kant's project. (shrink)

Adding to growing debate about the role of rebirth in Buddhist ethics, Dale S. Wright has recently advocated distinguishing and distancing the concept of karma from that of rebirth. In this paper, I evaluate Wright’s arguments in the light of Immanuel Kant’s views about supernatural beliefs. Although Kant is a paradigmatic Enlightenment critic of metaphysical speculation and traditional dogmas, he also offers thought-provoking practical arguments in favor of adopting supernatural (theistic) beliefs. In the light of Kant’s views, I argue we (...) can assuage most of Wright’s worries about the traditional concept of rebirth and better identify the outstanding philosophic questions on which the debate between traditionalists and reformers rests. I conclude by expressing doubts about whether the karma controversy can be settled at a general level; I argue that it can be adequately discussed and resolved only within particular Buddhist traditions. (shrink)

This paper explicates the relationship of innate corruption and natural goodness in Kant's Religion against a background of mistaken arguments and interpretations by Goethe, Allison, and Gordon Michalson, among others. It also argues that the only argument that can be given for the claim of innate moral corruption is a kind of ad hominem; it shows that Kant is giving such an argument, and argues that that argument is valid in its place. It concludes by saying that if this explication (...) is true then it is a mistake to read Kant as a despiser of the body. (shrink)

This paper explains a way of understanding Kant's proof of God's existence in the Critique of Practical Reason that has hitherto gone unnoticed and argues that this interpretation possesses several advantages over its rivals. By first looking at examples where Kant indicates the role that faith plays in moral life and then reconstructing the proof of the second Critique with this in view, I argue that, for Kant, we must adopt a certain conception of the highest good, and so also (...) must choose to believe in the kind of God that can make it possible, because this is essentially a way of actively striving for virtue. One advantage of this interpretation, I argue, is that it is able to make sense of the strong link Kant draws between morality and religion. (shrink)

Designed as a textbook for use in courses on natural theology and used by Immanuel Kant as the basis for his Lectures on The Philosophical Doctrine of Religion, Johan August Eberhard's Preparation for Natural Theology (1781) is now available in English for the first time. -/- With a strong focus on the various intellectual debates and historically significant texts in late renaissance and early modern theology, Preparation for Natural Theology influenced the way Kant thought about practical cognition as well as (...) moral and religious concepts. Access to Eberhard's complete text makes it possible to distinguish where in the lectures Kant is making changes to what Eberhard has written and where he is articulating his own ideas. Identifying new unexplored lines of research, this translation provides a deeper understanding of Kant's explicitly religious doctrines and his central moral writings, such as the Groundwork of the Metaphysics of Morals and the Critique of Practical Reason. -/- Accompanied by Kant's previously untranslated handwritten notes on Eberhard's text as well as the Danzig transcripts of Kant's course on rational theology, Preparation for Natural Theology features a dual English-German / German-English glossary, a concordance and an introduction situating the book in relation to 18th-century theology and philosophy. This is an essential contribution to twenty-first century Kantian studies. (shrink)

In his “Spinoza’s TTP , Maimonides, and Kant” (1968), Pines compared Spinoza’s dogmas of universal faith ( TTP , 14) with Kant’s postulates of practical reason ( Critique of Practical Reason , part 1). According to him, Spinoza’s dogmas, like Maimonides’ “necessary beliefs” ( Guide 3:28), are postulates necessary for political welfare, and do not fall under the jurisdiction of theoretical reason. They define the faith of the common person, not that of the philosopher. Kant, in his remarks about Spinoza (...) as an “upright skeptic,” mistakenly thought his dogmas were true beliefs, not necessary ones; and his notion of postulates of practical reason seems to have been in part influenced by his mistaken view of Spinoza’s dogmas. The transformation of Maimonides’ “necessary beliefs” into Kant’s “postulates of practical reason,” as narrated by Pines, recalls the similar transformation of “Averroism” into “Christian Averroism” in the thirteenth century. In essays written from the late 1970s until his death in 1990, Pines returned to the theme of Maimonides and Kant, and argued convincingly that Maimonides’ epistemology was “critical” in the Kantian sense. However, his related argument that Maimonides’ religious sensibility was similar to Kant’s is less convincing. Unlike Kant, Maimonides did not think that critical epistemology made room for faith, but held that it caused one to tremble in awe. Like Spinoza, he identified true faith with intellectual knowledge, not something beyond it. His distinctiveness as a philosopher is that he was a God-intoxicated Knower like Spinoza, but a critical epistemologist like Kant. (shrink)

In this paper I trace the arc of Kant’s critical stance on the belief in God, beginning with the Critique of Pure Reason (1781) and culminating in the final chapter of the Metaphysics of Morals (1797). I argue that toward the end of his life, Kant changed his views on two important topics. First, despite his stinging criticism of it in the Critique of Pure Reason, by the time of the Metaphysics of Morals, Kant seems to endorse the physico-theological argument. (...) Second, some time around the publication of the Metaphysics of Morals, Kant seems to move away from the argument for the practical postulates. (shrink)

I have two main goals in this paper. The first is to argue for the thesis that Kant gave up on his highest good argument for the existence of God around 1800. The second is to revive a dialogue about this thesis that died out in the 1960s. The paper is divided into three sections. In the first, I reconstruct Kant’s highest good argument. In the second, I turn to the post-1800 convolutes of Kant’s Opus postumum to discuss his repeated (...) claim that there is only one way to argue for the existence of God, a way which resembles the highest good argument only in taking the moral law as its starting point. In the third, I explain why I do not find the counterarguments to my thesis introduced in the 1960s persuasive. (shrink)

Kant's doctrine of the radical evil in human nature invites at least two serious worries: first, it is unclear how Kant could establish the claim that all human beings adopt an evil maxim; second, this claim seems to conflict with central features of Kant's doctrine of freedom. I argue, via criticisms of various charitable interpretations, that these problems are indeed insuperable if we read Kant as trying to establish that all human beings are evil as a matter of fact. I (...) then develop an alternative reading that avoids these problems. On my reading, Kant transforms the complaint that humans are evil into a prescriptive regulative principle. Although we cannot know whether all human beings really are evil, we ought to presuppose “inextirpable” human evil in the context of moral “ascetic”, the practical field that answers to the duty of moral self-perfection and that aims at the development of virtue. (shrink)

This Guide is designed to restore the theological background that informs Kant’s treatment of grace in Religion to its rightful place. This background is essential not only to understand the nature of Kant’s overall project in this book, namely, to determine the “association” or “union” between Christianity (as a historical faith) and rational religion, but also to dispel the impression of “internal contradictions” and conundrums” that contemporary interpreters associate with Kant’s treatment of grace and moral regeneration. That impression, we argue, (...) is the result of entrenched interpretative habits that can be traced back to Karl Barth’s reading of the text. Once we realize that such a reading rests on a mistake, much of the anxiety and confusion that plague current discussions on these issues can be put to rest. (shrink)

In this essay, Kant's so-called argument for god's existence is analyzed and interpreted in light of the claim that the problem of god's existence correctly falls under the question "what may I hope?" ("critique of pure reason", A805=b833 ff.). It is maintained that Kant has established that the rational thing for the moral person to do is to hope for god's existence.

The past decade has seen a sizable increase in scholarship on Kant’s Religion. Yet, unlike the centuries of debate that inform our study of his other major works, scholarship on the Religion is still just in its infancy. As such, it is in a particularly vulnerable state where errors made now could hinder scholarship for decades to come. It is the purpose of this paper to mitigate one such danger, a danger issuing from the widely assumed view that the Religion (...) is shaped by “two experiments.” We will begin with a survey of the four current interpretations of the experiments, and then propose one further interpretation, one that hopefully will help dismantle this alleged “conundrum” and thereby help scholarship on the Religion move beyond this early misstep. (shrink)

Kant follows Christian tradition by asserting that humanity is sinful by nature, that our sinful nature burdens us with an infinite debt to God, and that it is possible for us to undergo a moral transformation that iberates us from sin and from its debt. Most of the secondary literature has focused on either Kant’s account of sin or our liberation from it. Far less attention has been paid to the debt in particular. The purpose of this paper is to (...) explore the nature of this debt, why Kant regards it as infinite, and what becomes of it for those who undergo a moral ransformation. (shrink)

This paper uncovers a much-neglected ambiguity in Kant’s conception of rational religion, namely, a confusion regarding the public communicability of moral faith, which would in turn render faith and knowledge indistinguishable. The few scholars who have noticed this ambiguity pursue its epistemic dimensions, but this paper explores its ramifications for Kant’s claim that coherent moral agency requires religious faith, taking issue with Lawrence Pasternack’s recent interpretation. Once one notices Kant has two methods for distinguishing conviction from persuasion, one is better (...) able to understand the connection he draws between religious conviction and conscientious character, and the corresponding connection between mere persuasion and spurious faith. While Kant does not explicitly acknowledge this parallel, this paper reveals that it is in play across the Kantian corpus, and is especially perspicuous in his analysis of the biblical figures of Job and his comforters. (shrink)