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Summary      Kant’s Philosophy of Religion has both negative and positive components; and one can see this duality in his famous statement in the B-Preface of the Critique of Pure Reason that he sought out the limits to knowledge [Wissen] in order to make room for faith [Glaube] (Bxxx).  It is in light of this anthem that his critique of the traditional proofs for God's existence should be understood.  They do not reflect the essence of Kant's Philosophy of Religion, but are rather just small pieces of a far richer position.  Echoing Kant’s Lutheran upbringing, he wants to remove religion from the “monopoly of the schools” and set it on a footing suitable to “the common human understanding” (Bxxxii).  He achieves this through an appeal to our shared human need for "a special point of reference for the unification of all ends" (6:5).  This "point of reference" is the Highest Good, an ideal state of affairs in which there is a distribution of happiness in accordance with moral worth. However, because the Highest Good can neither be realized by us nor within the order of nature, Kant postulates God and Immortality.  These are all objects of faith [Glaube] for Kant, and faith, he maintains, is an intersubjectively valid, legitimate mode of assent.  That is, Kant quite sternly and repeatedly argues that faith is not the same as "wishful thinking" or rooted in grounds that have "mere private validity".  Rather, faith is, despite its practical grounding, a mode of conviction [Überzeugung] that affirms its object as true (and certain). Beyond the Highest Good and its Postulates, Kant's positive Philosophy of Religion expands quite broadly into doctrines related to the nature of sin and salvation, miracles, Providence, Ecclesiology, and Eschatology.  While the Highest Good and the Postulates serve as their common foundation, Kant articulates these doctrines in Religion within the Boundaries of Mere Reason, as components of what he there calls the "Pure Rational System of Religion". 
Key works "The Only Possible Argument in Support of a Demonstration of the Existence of God" (1763) "Inquiry into the Distinctness of the Principles of Natural Theology and Morality" (1764) Critique of Pure Reason (1781/1787) "What does it Mean to Orient Oneself in Thinking" (1786) Critique of Practical Reason (1788) Critique of Judgment (1790) "On the Miscarriage of all Philosophical Trials in Theodicy" (1791) Religion within the Boundaries of Mere Reason (1793) "The End of All Things" (1794) The Conflict of the Faculties (1798)
Introductions Stephen Palmquist, "Does Kant Reduce Religion to Morality?" Kant-Studien, 83:2 (1992), 129-148 Lawrence Pasternack, “The Development and Scope of Kantian Belief: The Highest Good, the Practical Postulates, and the Fact of Reason” Kant-Studien, 102:3 (2011), 290-315 Lawrence Pasternack, “Kant on the Debt of Sin” Faith and Philosophy, 29:1 (2012), 30-52 Lawrence Pasternack, Kant's Religion within the Boundaries of Mere Reason: an Interpretation and Defense (Routledge, 2013) Allen Wood, Kant's Moral Religion (Cornell, 1970)
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  1. The Relationship Between the Supersensible and the Noumenon in Kant’s Critique of Judgment.Joshua R. Brotherton - 2019 - Heythrop Journal.
  2. L'être de Dieu.Yann Schmitt - 2016 - Paris, France: Ithaque.
    Le théisme est la position métaphysique au cœur des religions monothéistes : il est l’affirmation qu’il existe un Dieu omniscient, omnipotent, parfaitement bon et créateur. Penser l’objet de ces croyances, à savoir Dieu, suppose donc une étude des catégories métaphysiques nécessaires à l’explicitation du théisme. Loin de tout rationalisme étroit et de toute exaltation mystique, le présent ouvrage mobilise les outils de la philosophie contemporaine afin de mettre au jour les choix théoriques qui sont requis pour concevoir un Dieu compris (...)
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  3. Post-Hegelian Becoming: Religious Philosophy as Entangled Discontent.Gary Dorrien - 2020 - American Journal of Theology and Philosophy 41 (1):5.
    Realistic theologies are keyed to what is said to be actual, reading knowledge of God and the aims of ethical action from the given. Idealistic theologies are keyed to claims about truths transcending actuality. I am opposed to lifting realistic actuality above idealistic discontent, even as I acknowledge that idealism poses the greater danger. A wholly realistic theology would be a monstrosity, a sanctification of mediocrity, inertia, oppression, domination, exclusion, and moral indifference. Christianity is inherently idealistic in describing the being (...)
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  4. Book Review of Philip J. Rossi’s The Social Authority of Reason: Kant’s Critique, Radical Evil, and the Destiny of Humankind (New York: SUNY Press, 2005). [REVIEW]Stephen R. Palmquist - 2010 - Kant-Studien 101 (1):127-131.
  5. Book Review of George di Giovanni’s Freedom and Religion in Kant and His Immediate Successors: The Vocation of Humankind, 1774-1800 (Cambridge: Cambridge University Press, 2005). [REVIEW]Stephen R. Palmquist - 2010 - Kant-Studien 101 (1):137-141.
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  6. Invited Book Review of Chris L. Firestone and Nathan Jacobs, In Defense of Kant’s Religion (Bloomington: Indiana University Press, 2008). [REVIEW]Stephen R. Palmquist - 2010 - Journal of Religion 90 (2):49-52.
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  7. Invited Book Review of Gary Dorrien, Kantian Reason and Hegelian Spirit (Chichester, UK: Wiley-Blackwell, 2012).Stephen R. Palmquist - 2014 - Journal of Religion 92 (4):263-265.
  8. Invited Book Review of Courtney D. Fugate and John Hymers (Eds., Trs.), Johann August Eberhard and Immanuel Kant, Preparation for Natural Theology, with Kant's Notes and the Danzig Rational Theology Transcript (Bloomsbury, 2016). [REVIEW]Stephen R. Palmquist - unknown
  9. Invited Book Review of Terry F. Godlove's Kant and the Meaning of Religion. [REVIEW]Stephen R. Palmquist - 2015 - International Philosophical Quarterly 55 (4):517-519.
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  10. Trinta e Cinco Anos de Pesquisas Sobre Kant: Uma Interpretação Retrospectiva.Stephen R. Palmquist - 2017 - Kant E-Prints: Revista Internacional de Filosofia 12:56-73.
    The autobiographical essay, "Thirty-five Years of Research on Kant: a Retrospective Overview", is here translated into Portuguese by Henrique Azevedo. The English version has not been published, but can be provided to interested readers, upon request.
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  11. Reply to Critiques of Comprehensive Commentary by Green, Drogalis, Shell, and Rossi.Stephen R. Palmquist - manuscript
    Before I respond to the four essays that have each offered valuable feedback on my Comprehensive Commentary on Kant’s ‘Religion within the Bounds of Bare Reason‘ (hereafter CCKR), [1] a meta-critical question calls for an answer: Why was yet another commentary on Kant’s book, Religion within the Bounds of Bare Reason (hereafter RGV), needed in 2015, [2] given the unprecedented fact that each of the three previous years had seen the publication of a commentary on the same book? The short (...)
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  12. God and the Structure of the Transcendental Dialectic: On Willaschek’s Kant on the Sources of Metaphysics.Paul Guyer - 2020 - Kantian Review 25 (2):267-277.
    Marcus Willaschek’s new book Kant on the Sources of Metaphysics: The Dialectic of Pure Reason is a penetrating analysis of the Transcendental Dialectic of Kant’s Critique of Pure Reason. In his comments, the author first raises some questions concerning the structure of the Transcendental Dialectic and then proposes that looking at the second Critique and continuing on into the third Critique will reveal more roles for the idea of God in Kant’s reconstruction of traditional metaphysics than Willaschek’s treatment suggests.
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  13. The Schematism of Analogy and the Figure of Christ: Bridging Two Types of Hypotyposis.Nicola J. Grayson - 2020 - In Sorin Baiasu & Alberto Vanzo (eds.), Kant and the Continental Tradition: Sensibility, Nature, and Religion. New York: Routledge.
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  14. La Religion Est-Elle « Purement Une Affaire de Raison »?: Réflexions Sur Quelques Aspects du Traitement de la Religion Chez Kant.Robert Theis - 2020 - Kant-Studien 111 (1):29-66.
    This study reflects upon the fundamental justification of the radicality of Kant’s affirmation according to which religion is “a matter of reason alone”. To this end, this paper bores in two directions: In a first direction, the premises as well as the context of the Critique of Practical Reason’s thesis, according to which the moral law leads to religion, are reconstructed. The question that needs to be clarified in this context concerns the semantic content of the concept of religion that (...)
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  15. Walid Faizzada: Autonome Praxis und intelligible Welt: Die transzendental-praktische Freiheit in Kants Lehre vom höchsten Gut. Leiden/boston: Brill, 2017. XI, 332 Seiten. ISBN: 978-90-04-35415-9.Autonome Praxis und intelligible Welt: Die transzendental-praktische Freiheit in Kants Lehre vom höchsten Gut. [REVIEW]Michael Pluder - 2020 - Kant-Studien 111 (1):145-148.
  16. Every Man Has His Price: Kant's Argument for Universal Radical Evil.Jonas Jervell Indregard - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy.
    Kant famously claims that we have all freely chosen evil. This paper offers a novel account of the much-debated justification for this claim. I reconstruct Kant’s argument from his affirmation that we all have a price – we can all succumb to temptation. I argue that this follows a priori from a theoretical principle of the Critique of Pure Reason, namely that all empirical powers have a finite, changeable degree, an intensive magnitude. Because of this, our reason can always be (...)
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  17. The Mystical Dooyeweerd.John Glenn Friesen - 2003 - Ars Disputandi 3:16-61.
    The following key ideas of the Dutch philosopher Herman Dooyeweerd (1894–1977) can already be found in the nineteenth century German philosopher, Franz von Baader (1765–1841): religious antithesis, the law idea (Wetsidee) contrasted with autonomy of thought, Ground Motives in history, the method of antinomy, the use of Kant’s ideas to criticize Kant’s own Critique, cosmic time, the supratemporal heart, the prism analogy, modalities, sphere sovereignty, sphere universality, analogies of time, anticipation and retrocipation, Christ as the Second Root, pre-theoretical experience, the (...)
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  18. Kant on the Role of Religion for Moral Progress.Eva Buddeberg - 2019 - Kantian Review 24 (3):335-357.
    This article examines Kant’s understanding of moral progress, especially in his Religion where he argues that religion and, more importantly, the foundation of an ethical community are necessary to promote moral progress. However, it is less the identification of any factual moral progress but rather the idea of moral progress as an action guiding principle that Kant identifies as central. The conclusion shows how Kant’s insights are in accordance with the argument that we should not look for comprehensive moral progress (...)
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  19. The Taste to Come: The Lick of Faith.Virgil W. Brower - 2007 - Postscripts 3 (2-3):238-262.
    This article exploits a core defect in the phenomenology of sensation and self. Although phenomenology has made great strides in redeeming the body from cognitive solipisisms that often follow short-sighted readings of Descartes and Kant, it has not grappled with the specific kind of self-reflexivity that emerges in the sense of taste with the thoroughness it deserves. This path is illuminated by the works of Martin Luther, Jean-Luc Marion, and Jacques Derrida as they attempt to think through the specific phenomena (...)
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  20. Why Organ Conscription Should Be Off the Table: Extrapolation From Heidegger’s Being and Time.Susan B. Levin - 2019 - Sophia 58 (2):153-174.
    The question, what measures to address the shortage of transplantable organs are ethically permissible? requires careful attention because, apart from its impact on medical practice, the stance we espouse here reflects our interpretations of human freedom and mortality. To raise the number of available organs, on utilitarian grounds, bioethicists and medical professionals increasingly support mandatory procurement. This view is at odds with the Catechism of the Catholic Church, according to which ‘[o]rgan donation after death is a noble and meritorious act’ (...)
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  21. Sascha Salatowsky: Die Philosophie der Sozinianer. Transformationen zwischen Renaissance-Aristotelismus und Frühaufklärung. Stuttgart-Bad Cannstatt: Frommann-Holzboog, 2015. 519 Seiten. ISBN 978-3-7728-2675-7. Die Philosophie der Sozinianer. Transformationen zwischen Renaissance-Aristotelismus und Frühaufklärung. [REVIEW]Falk Wunderlich - 2019 - Kant-Studien 110 (2):323-326.
    Name der Zeitschrift: Kant-Studien Jahrgang: 110 Heft: 2 Seiten: 323-326.
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  22. Kant’s Robust Theory of Grace.Jacqueline Mariña - 2017 - Con-Textos Kantianos 6:302-320.
    In this paper I argue against two prevailing views of Kant’s Religion. Against commentators such as Michalson and Quinn, who have argued that Kant’s project in Religion is riddled with inconsistencies and circularities, I show that a proper understanding of Kant’s views on grace reveals these do not exist. And contra commentators that attribute to Kant at best a minimalist conception of grace, I show that Kant’s view of it is remarkably robust. I argue that Kant works with three different (...)
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  23. The Highest Good in Kant’s Philosophy. Ed. By Thomas Höwing. Berlin: De Gruyter, 2016. 294 P. ISBN 978-3-11-036900-7.The Highest Good in Kant’s Philosophy. Ed. By. [REVIEW]Lawrence Pasternack - 2018 - Kant-Studien 109 (3):477-482.
    Name der Zeitschrift: Kant-Studien Jahrgang: 109 Heft: 3 Seiten: 477-482.
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  24. Lawrence Pasternack, Routledge Philosophy Guidebook to Kant on Religion Within the Boundaries of Mere Reason London: Routledge, 2014 Pp. Xv+272 ISBN 9780415507844 £75.00. [REVIEW]Robert Gressis - 2015 - Kantian Review 20 (2):341-345.
    Book Reviews Robert Gressis, Kantian Review, FirstView Article.
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  25. Représentation religieuse chez Kant et la philosophie kérygmatique de la religion de Ricœur.Myung Su Yang - 2012 - Études Ricoeuriennes / Ricoeur Studies 3 (2):52-71.
    La philosophie Ricœurienne de la religion suit l’anthropologie kantienne, la bonté originaire et le mal radical de la nature humaine. Ricœur, toutefois, considère le problème du mal plus profondément que Kant. Il cherche alors, dans le kérygme religieux, la motivation plus profonde que le motif autonome, alors que Kant, par l’interprétation allégorique, s’adonne à la démystication de la religion historique. Le Dieu nommé s’addresse, au-delà du Dieu conceptuel kantien, au sens super-abondant au millieu du non-sens de la vie et ouvre (...)
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  26. What Perfection Demands: An Irenaean of Kant on Radical Evil.Jacqueline Mariña - 2017 - In Chris L. Firestone, Nathan Jacobs & James Joiner (eds.), Kant and the Question of Theology,. Cambridge University Press. pp. 183-200.
    In this essay I will show that the incoherence many commentators have found in Kant’s Religion is due to Augustinian assumptions about human evil that they are implicitly reading into the text. Eliminate the assumptions, and the inconsistencies evaporate: both theses, those of universality and moral responsibility, can be held together without contradiction. The Augustinian view must be replaced with what John Hick has dubbed an “Irenaean” account of human evil, which portrays the human being and his or her task (...)
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  27. The Religious A Priori in Otto and its Kantian Origins.Jacqueline Mariña - forthcoming - In Heinrich Assel, Christine Helmer & Bruce McCormack (eds.), Luther, Barth, and Movements of Theological Renewal 1918-1833. De Gruyter.
    This paper provides an analysis of Rudolph Otto's understanding of the structures of human consciousness making possible the appropriation of revelation. Already in his dissertation on Luther's understanding of the Holy Spirit, Otto was preoccupied with how the " outer " of revelation could be united to these inner structures. Later, in his groundbreaking Idea of the Holy, Otto would explore the category of the numinous, an element of religious experience tied to the irrational element of the holy. This paper (...)
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  28. Predication and Modality in Kant’s Critique of the Ontological Argument.Lawrence Pasternack - 2018 - Kant Yearbook 10 (1):149-170.
    There is perhaps no more famous objection to the Ontological Argument than Kant’s contention that existence is not a predicate. However, this is not his only objection against the Ontological Argument. It is rather part of a more comprehensive attack on the OA, one that contains at least four distinct arguments, only one of which involves. It is the purpose of this paper to explore Kant’s case for, consider three contemporary strategies used to reinforce it, assess their merits, and then (...)
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  29. God, Hypostasis, and the Threat of Paradox: Exploring Kantian And Non-Kantian Reasons for Circumspection.Damián Bravo Zamora - 2018 - Kant Yearbook 10 (1):171-198.
    In this paper, I present an interpretation of Kant’s view that reason’s hypostasis of the idea of a sum-total of reality is dogmatic and illegitimate. In the section on the ‘Transcendental Ideal’, the second section of the Ideal of Pure Reason chapter in the Critique of Pure Reason, Kant starts by describing reason’s procedure from the affirmation of the principle of thoroughgoing determination to the hypostasis in question. According to the interpretation I defend, the argument for hypostasis deployed in this (...)
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  30. Hidden Antinomies of Practical Reason, and Kant’s Religion of Hope.Rachel Zuckert - 2018 - Kant Yearbook 10 (1):199-217.
    In the Critique of Practical Reason, Kant argues that morality obliges us to believe in the immortality of the soul and the existence of God. I argue, however, that in two late essays – “The End of All Things” and “On the Miscarriage of all Philosophical Trials in Theodicy” – Kant provides moral counterarguments to that position: these beliefs undermine moral agency by giving rise to fanaticism or fatalism. Thus, I propose, the Kantian position on the justification of religious belief (...)
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  31. Kant’s Critical Argument(s) for Immortality Reassessed.Andree Hahmann - 2018 - Kant Yearbook 10 (1):19-41.
    Kant’s postulate of the immortality of the soul has received strikingly little attention among Kant scholars, and only very few have regarded it positively. This is not surprising given the numerous problems associated with his argument. However, it is not the only argument for immortality that Kant offers in his critical philosophy. There is also a second argument that differs from the one furnished in the Second Critique and can be found both in the Critique of Pure Reason and later (...)
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  32. Evil, the Laws of Nature, and Miracles.George Huxford - 2018 - Kant Yearbook 10 (1):43-62.
    This paper takes a less trodden path in its approach to Kant’s philosophy of religion. Rather than a detailed study of his mature works on the subject, some of his pre-Critical works are examined. These reveal what I hold to be four foundations which remain unchanged through Kant’s philosophical career and thus act to hold up his later work on the subject. The main body of the paper is presented in two parts. In the first, we see that Kant finds (...)
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  33. Kant on Contradiction, Conceptual Content, and the Ens Realissimum.Michael Oberst - 2018 - Kant Yearbook 10 (1):85-103.
    Kant assents to Leibniz’s claim that purely positive concepts cannot contradict each other. Albeit counter-intuitive, this claim is well-grounded in Kant’s views on contradiction and conceptual content. First, according to Kant, a contradiction only occurs if a predicate is affirmed and negated; second, all concepts except of those that pertain to God covertly contain negative marks. Although I shall argue that Kant’s account fails, it is still interesting in that it tackles an overlooked problem, namely how implicit contradictions are possible.
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  34. Schiller on Evil and the Emergence of Reason.Owen Ware - 2018 - History of Philosophy Quarterly 35 (4):337-355.
    Schiller was one of many early post-Kantians who wrestled with Kant’s doctrine of radical evil, a doctrine that continues to puzzle commentators today. Schiller’s own explanation of why we are prone to pursue happiness without restriction is, I argue, subtle and multilayered: it offers us a new genealogy of reflective agency, linking our tendency to egoism to the first emergence of reason within human beings. On the reading I defend, our drive for the absolute does not lead us directly to (...)
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  35. Die vielfache methodik der theologie.P. Fransen - 1958 - Bijdragen 19 (4):397-409.
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  36. Hesychasme En Katholieke Theologie.F. Bossuyt - 1964 - Bijdragen 25 (2-3):229-238.
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  37. „Goddelijk recht” in het kerkelijk wetboek.Peter Huizing - 1969 - Bijdragen 30 (1):9-24.
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  38. Een theologie Van het nieuwe zijn.Hans van Leeuwen - 1968 - Bijdragen 29 (1):2-24.
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  39. The Right, the Good, and the Threat of Despair: (Kantian) Ethics and the Need for Hope in God.Kyla Ebels-Duggan - 2015 - In Jonathan Kvanvig (ed.), Oxford Studies in Philosophy of Religion, vol 7. New York, NY, USA:
    Kant rejects all of the standard accounts of the dependence of morality on religious claims or commitment. He nevertheless thinks that morality “leads to” religion. I defend an account of this “leading to” relationship, arguing that it is the result of Kant’s struggle to capture the practical import of the consequences of our actions within a moral theory that rejects the idea that we must maximize the good. On this view, the best way to acknowledge that the outcomes of our (...)
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  40. Thomas Höwing The Highest Good in Kant’s Philosophy Berlin: Walter de Gruyter, 2016 Pp. 286 ISBN 9783110374285 £82.99.Alexander T. Englert - 2018 - Kantian Review 23 (1):168-173.
  41. Christopher J. Insole, The Intolerable God: Kant’s Theological Journey Grand Rapids, MI/Cambridge UK: Eerdmans, 2016 Pp. 186 ISBN 9780802873057 $30.00. [REVIEW]Lawrence Pasternack - 2017 - Kantian Review 22 (3):518-522.
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  42. Geht die Physikotheologie der Ethikotheologie vorher? Ein Blick auf Kants Prioritätsthese.Amit Kravitz - 2017 - Kant-Studien 108 (4):568-588.
    Name der Zeitschrift: Kant-Studien Jahrgang: 108 Heft: 4 Seiten: 568-588.
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  43. Lawrence R. Pasternack: Routledge Philosophy Guidebook to Kant on Religion Within the Boundaries of Mere Reason: An Interpretation and Defense. London/New York: Routledge, 2014. XV; 272 Pp. ISBN 978-0-415-50786-8. [REVIEW]Stephen Palmquist - 2017 - Kant-Studien 108 (3):467-471.
    Name der Zeitschrift: Kant-Studien Jahrgang: 108 Heft: 3 Seiten: 467-471.
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  44. Matthias Hoesch: Vernunft und Vorsehung. Säkularisierte Eschatologie in Kants Religions- und Geschichtsphilosophie. Berlin/Boston: Verlag Walter de Gruyter, 2014. 390 Seiten. ISBN 978-3110351255. [REVIEW]Tim Rojek - 2017 - Kant-Studien 108 (3):459-463.
    Name der Zeitschrift: Kant-Studien Jahrgang: 108 Heft: 3 Seiten: 459-463.
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  45. Mendelssohn’s Refutation of Kant’s Critique of the Ontological Proof.Rogelio Rovira - 2017 - Kant-Studien 108 (3):401-426.
    Name der Zeitschrift: Kant-Studien Jahrgang: 108 Heft: 3 Seiten: 401-426.
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  46. Religion, Interpretation and Diversity of Belief: The Framework Model From Kant to Durkheim to Davidson.Terry F. Godlove - 1989 - Cambridge University Press.
    Different religious traditions offer apparently very different pictures of the world. How are we to make sense of this radical diversity of religious belief? In this book, Professor Godlove argues that religions are alternative conceptual frameworks, the categories of which organise experience in diverse ways. He traces the history of this idea from Kant to Durkheim, and then proceeds to discuss two constraints on the diversity of all human judgment and belief: first that human experience is made possible by shared, (...)
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  47. Rudolf Langthaler: Geschichte, Ethik und Religion im Anschluss an Kant. Philosophische Perspektiven „zwischen skeptischer Hoffnungslosigkeit und dogmatischem Trotz“ . Berlin: Walter de Gruyter, 2014. Bd. 1: 662 Seiten, Bd. 2: 681 Seiten. ISBN 978-3-05-004047-9. [Deutsche Zeitschrift für Philosophie Sonderbände 19/1 und 19/2]. [REVIEW]Hoesch Matthias - 2017 - Kant-Studien 108 (2):288-295.
    Name der Zeitschrift: Kant-Studien Jahrgang: 108 Heft: 2 Seiten: 288-295.
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  48. Stephen R. Palmquist, Comprehensive Commentary on Kant’s Religion Within the Bounds of Bare Reason Malden, MA, Oxford and Chichester, West Sussex: Wiley-Blackwell, 2015 Pp. Xxix + 604 ISBN 9781118619209 $168.40. [REVIEW]Lawrence Pasternack - 2016 - Kantian Review 21 (3):516-521.
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  49. The "Proper" Tone of Critical Philosophy. Kant and Derrida on Metaphilosophy and the Use of Religious Tropes.Dennis Schulting - 2020 - In Kant and the Continental Tradition: Sensibility, Nature, and Religion. London: Routledge.
    This is an essay on Kant's neglected late tract On a Recently Adopted Prominent Tone in Philosophy (RTP) and Derrida's oblique commentary on this work in his D'un ton apocalyptique adopté naguère en philosophie. The theme of the essay is metaphilosophical and considers issues concerning the nature of critical philosophy, fanaticism (Schwärmerei), and the use of religious tropes in philosophy. I am primarily interested in the ways in which RTP thematises the legitimacy of speaking in an exalted, quasi-religious tone apropos (...)
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  50. Michel Despland, "Kant on History and Religion". [REVIEW]Joseph S. Freedman - 1979 - Journal of the History of Philosophy 17 (1):104.
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