Faith and Philosophy 29 (2):193-209 (2012)

This essay replies to four critics of In Defense of Kant’s Religion. In reply to Gordon E. Michalson, Jr., I argue that the best pathway for understandingKant’s Religion within the Boundaries of Mere Reason is to conduct close textual analysis rather than giving up the art of interpretation or allowing meta-considerations surrounding Kant’s personal and political circumstances to govern one’s interpretation. In response to George di Giovanni, I contend that his critique is dismissive of theologically robust readings of Kant for reasons that have very little to do with what Religion actually asserts. Pamela Sue Anderson’s essay, I argue, reads Kant on God according to an empirically-biased stream of British interpretation which makes Kant’s transcendental philosophy appear foreign to its rationalist heritage. Lastly, in response to Stephen R. Palmquist, I suggest that his reading of Kant’s two experiments is done not only in a vacuum, but also according to a perspectival interpretation of Kant that goes beyond what Kant’s writings actually maintain.
Keywords Contemporary Philosophy  Philosophy and Religion
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ISBN(s) 0739-7046
DOI faithphil201229219
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References found in this work BETA

Belief in Kant.Andrew Chignell - 2007 - Philosophical Review 116 (3):323-360.
Who Is the True Kant?Keith E. Yandell - 2007 - Philosophia Christi 9 (1):81-97.

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In Defense of Not Defending Kant’s Religion.Gordon E. Michalson Jr - 2012 - Faith and Philosophy 29 (2):181-192.
In Defense of Not Defending Kant’s Religion.Gordon E. Michalson - 2012 - Faith and Philosophy 29 (2):181-192.
Immanuel Kant: A Christian Philosopher?Stephen Palmquist - 1989 - Faith and Philosophy 6 (1):65-75.


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