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Stephen R. Palmquist [123]Stephen Palmquist [63]
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Stephen R. Palmquist
Hong Kong Baptist University
Stephen R. Palmquist
Hong Kong Baptist University
  1. Kant’s Religious Argument for the Existence of God: The Ultimate Dependence of Human Destiny on Divine Assistance.Stephen R. Palmquist - 2009 - 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 detailedanalysis 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 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. Viewing God as (...)
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  2. Does Kant Reduce Religion to Morality?Stephen Palmquist - 1992 - Kant-Studien 83 (2):129-148.
  3. Could Kant’s Jesus Be God?Stephen R. Palmquist - 2012 - 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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  4.  29
    Kant’s Model for Building the True Church: Transcending “Might Makes Right” and “Should Makes Good” Through the Idea of a Non-Coercive Theocracy.Stephen Palmquist - 2017 - Diametros 54:76-94.
    Kant’s Religion postulates the idea of an ethical community as a necessary requirement for humanity to become good. Few interpreters acknowledge Kant’s claims that realizing this idea requires building a “church” characterized by unity, integrity, freedom, and unchangeability, and that this new form of community is a non-coercive version of theocracy. Traditional theocracy replaces the political state of nature with an ethical state of nature ; non-coercive theocracy transcends this distinction, uniting humanity in a common vision of a divine legislator (...)
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  5.  6
    Responses to Critics: What Makes Mysticism Critical?Stephen R. Palmquist - 2021 - Kantian Review 26 (1):137-162.
    After summarizing the content of my book, Kant and Mysticism, I warn against four preliminary misconceptions. The book never argues that Kant viewed himself as a mystic, fully acknowledges Kant’s negative view of mysticism, offers no comprehensive overview of mystical traditions, and aims to initiate a dialogue, not to have the final word. I then respond to the foregoing essays by the five critics.
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  6. Kant’s Quasi-Transcendental Argument for a Necessary and Universal Evil Propensity in Human Nature.Stephen R. Palmquist - 2008 - Southern Journal of Philosophy 46 (2):261-297.
    In Part One of Religion within the Bounds of Bare Reason, Kant repeatedly refers to a “proof ” that human nature has a necessary and universal “evil propensity,” but he provides only obscure hints at its location. Interpreters have failed to identify such an argument in Part One. After examining relevant passages, summarizing recent attempts to reconstruct the argument, and explaining why these do not meet Kant’s stated needs, I argue that the elusive proof must have atranscendental form (called quasi-transcendental (...)
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  7.  28
    What is Kantian Gesinnung? On the Priority of Volition Over Metaphysics and Psychology in Religion Within the Bounds of Bare Reason.Stephen R. Palmquist - 2015 - 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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  8.  6
    How Political Is the Kantian Church?Stephen Palmquist - forthcoming - Diametros:1-19.
    Commentators who lament that Kant offers no concrete guidelines for how to set up an ethical community typically neglect Kant’s claim in Religion that the ethical state of nature can transform into an ethical community only by becoming a people of God—i.e., a religious community, or “church.” Kant’s argument culminates by positing four categorial precepts for church organization. The book’s next four sections can be read as elaborating further on each precept, respectively. Kant repeatedly warns against using religious norms to (...)
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  9. A Daoist Model For A Kantian Church.Stephen R. Palmquist - 2013 - Comparative Philosophy 4 (2):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”. Numerous passages from Lao Zi’s classic text, Dao-De-Jing, seem to uphold these same principles, thus suggesting that they can also be interpreted as core features (...)
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  10.  2
    Humanity’s Moral Trajectory: Rossi on Kantian Critique.Stephen R. Palmquist - forthcoming - Philosophia:1-14.
    After summarizing the content of Philip Rossi’s book, The Ethical Commonwealth in History: Peace-Making as the Moral Vocation of Humanity, I pose two main questions. First, does politics or religion play a more important role in Kant’s philosophy when it comes to the task of ushering humanity to the realization of its ultimate vocation, the establishment of a lasting peace for human society? I argue that Kant portrays politics as a means to a religious end, whereas Rossi tends to reverse (...)
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  11. The Kantian Grounding of Einstein’s Worldview: The Early Influence of Kant’s System of Perspectives.Stephen Palmquist - 2010 - Polish Journal of Philosophy 4 (1):45-64.
    Recent perspectival interpretations of Kant suggest a way of relating his epistemology to empirical science that makes it plausible to regard Einstein’stheory of relativity as having a Kantian grounding. This first of two articles exploring this topic focuses on how the foregoing hypothesis accounts for variousresonances between Kant’s philosophy and Einstein’s science. The great attention young Einstein paid to Kant in his early intellectual development demonstrates the plausibility of this hypothesis, while certain features of Einstein’s cultural-political context account for his (...)
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  12. The Kingdom of God Is at Hand!Stephen Palmquist - 1994 - History of Philosophy Quarterly 11 (4):421-437.
    Could Kant have possibly been the author of this quote? Believe it or not, he did write that! What did he mean?
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  13. Kant’s Moral Panentheism.Stephen Palmquist - 2008 - Philosophia 36 (1):17-28.
    Although Kant is often interpreted as an Enlightenment Deist, Kant scholars are increasingly recognizing aspects of his philosophy that are more amenable to theism. If Kant regarded himself as a theist, what kind of theist was he? The theological approach that best fits Kant’s model of God is panentheism, whereby God is viewed as a living being pervading the entire natural world, present ‘in’ every part of nature, yet going beyond the physical world. The purpose of Kant’s restrictions on our (...)
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  14. A Priori Knowledge in Perspective: Naming, Necessity and the Analytic a Posteriori.Stephen Palmquist - 1987 - Review of Metaphysics 41 (2):255 - 282.
    This is the second in a two part series of articles that attempt to clarify the nature and enduring relevance of Kant's concept of a priori knowledge. (For Part I, see below.) In this article I focus mainly on Saul Kripke's critique of Kant, in Naming and Necessity. I argue that Kripke draws attention to a genuine defect in Kant's epistemological framework, but that he used definitions of certain key terms that were quite different from Kant's definitions. When Kripke's definitions (...)
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  15.  4
    Twelve Basic Theological Concepts in Kant and the Compound Yijing.Stephen R. Palmquist - 2020 - Journal of Chinese Philosophy 47 (1-2):103-122.
    Journal of Chinese Philosophy, EarlyView.
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  16. To Tell the Truth on Kant and Christianity: Will the Real Affirmative Interpreter Please Stand Up!Stephen R. Palmquist - 2012 - 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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  17.  52
    Kant’s Ethics of Grace: Perspectival Solutions to the Moral Difficulties with Divine Assistance.Stephen R. Palmquist - 2010 - Journal of Religion 90:530-553.
    Kant’s theory of religion has often been portrayed as leaving no room for grace. Even recent interpreters seeking to affirm Kantian religion find his appeal to grace unconvincing, because they assume the relevant section of Religion (Second Piece, Section One, Subsection C) is an attempt to construct a theology of divine assistance. Yet Kant’s goal in attempting to solve the three "difficulties" with belief in grace is to defend an ethics of grace – i.e., an account of how someone can (...)
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  18.  59
    Three Perspectives on Abraham’s Defense Against Kant’s Charge of Immoral Conduct.Stephen R. Palmquist & Philip McPherson Rudisill - 2009 - Journal of Religion 89 (4):467–497.
    Throughout history no mere mortal has been more revered and esteemed by so many diverse people than Abraham, great patriarch of the three enduring monotheistic religions. Yet Judaism, Christianity and Islam all agree that this man attempted to kill his own, innocent son, an act so dastardly that it would normally be judged both immoral and illegal in any civil society. Surprisingly, the scriptures of these three religious faiths praise Abraham for this very act, justifying it in very different ways, (...)
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  19. How'Chinese'Was Kant?Stephen Palmquist - 1996 - The Philosopher 84 (1):3-9.
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  20.  71
    Kantian Causality and Quantum Quarks: The Compatibility Between Quantum Mechanics and Kant's Phenomenal World.Stephen R. Palmquist - 2013 - Theoria: Revista de Teoría, Historia y Fundamentos de la Ciencia 28 (2):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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  21.  26
    Kantian Causality and Quantum Quarks: The Compatibility Between Quantum Mechanics and Kant’s Phenomenal World.Stephen R. Palmquist - 2013 - Theoria : An International Journal for Theory, History and Fundations of Science 28 (2):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 first article of a two-part series 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 (...)
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  22.  25
    Kant and the New Philosophy of Religion.Chris L. Firestone & Stephen R. Palmquist (eds.) - 2006 - 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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  23.  63
    Kant’s Critique of Mysticism: The Critical Dreams.Stephen R. Palmquist - 1989 - 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” 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 is his “Copernican” (...)
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  24.  47
    透視悖論--說謊者的幽默指南.Stephen R. Palmquist - 2013 - In 拒絕再 Hea ── 真理與意義的追尋. Hong Kong: 次文化 [Subculture Limited]. pp. 37-44.
    A Chinese translation of an essay entitled "Paradox in Perspective: A Liar’s Guide to Humor".
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  25.  86
    Kant on Euclid: Geometry in Perspective.Stephen R. Palmquist - 1990 - Philosophia Mathematica (1-2):88-113.
    There is a common assumption among philosophers, shared even by many Kant scholars, that Kant had a naive faith in the absolute valid­ity of Euclidean geometry, Aristotelian logic, and Newtonian physics, and that his primary goal in the Critique of Pure Reason was to pro­vide a rational foundation upon which these classical scientific theories could be based. This, it might be thought, is the essence of his attempt to solve the problem which, as he says in a footnote to the (...)
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  26.  25
    Philosophers in the Public Square: A Religious Resolution of Kant’s Conflict of the Faculties.Stephen R. Palmquist & Richard W. Mapplebeckpalmer - 2006 - In Stephen R. Palmquist & Chris L. Firestone (eds.), Kant and the New Philosophy of Religion. Indiana University Press. pp. 230-254.
    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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  27.  39
    Knowledge and Experience. An Examination of the Four Reflective ‘Perspectives’ in Kant’s Critical Philosophy.Stephen Palmquist - 1987 - Kant-Studien 78 (1-4):170-200.
    Immediate (non-Reflective) experience must be distinguished from mediate experience (empirical knowledge). Kant's epistemology is based on the "a priori"--"a posteriori" and analytic-Synthetic distinctions. Four classes of knowledge arise out of combining these two distinctions; each corresponds to a 'reflective perspective'--A way of reflecting upon immediate experience. Reflection based on transcendental, Logical, Empirical or practical perspectives gives rise, Respectively, To knowledge which is synthetic "a priori", Analytic "a priori", Synthetic "a posteriori", Or analytic "a posteriori".
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  28.  30
    Analytic Aposteriority and its Relevance to Twentieth Century Philosophy.Stephen R. Palmquist - 2012 - Studia Humana 1:3—16.
    This article begins with an overview of the fourfold epistemological framework that arises out of Kant’s distinctions between analyticity and syntheticity and between apriority and aposteriority. I challenge Kant’s claim that the fourth classification, analytic aposteriority, is empty. In reviewing three articles written during the third quarter of the twentieth century that also defend analytic aposteriority, I identify promising insights suggested by Benardete (1958). I then present overviews of two 1987 articles wherein I defend analytic aposteriority, first as a classification (...)
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  29. Kant's Critical Hermeneutic of Prayer.Stephen Palmquist - manuscript
    This essay is a systematic exposition and partial defense of Kant's philosophy of prayer. "Does Kant even HAVE a philosophy of prayer?" you may ask.
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  30.  9
    Kant’s Prudential Theory of Religion: The Necessity of Historical Faith for Moral Empowerment.Stephen R. Palmquist - 2015 - Con-Textos Kantianos 1:57-76.
    Given his emphasis on deontological ethics, Kant is rarely regarded as a friend of prudence. For example, he is often interpreted as an opponent of so-called “historical faiths”. What typically goes unnoticed is that in explaining the legitimate role of historical faiths in the moral development of the human race, Kant appeals explicitly to their prudential status. A careful examination of Kant’s main references to prudence demonstrates that the prudential status of historical faith is the key to understanding both its (...)
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  31.  13
    The Kantian Grounding of Einstein’s Worldview: Simultaneity, Synthetic Apriority and the Mystical.Stephen Palmquist - 2011 - Polish Journal of Philosophy 5 (1):97-116.
    Part I in this two-part series employed a perspectival interpretation to argue that Kant’s epistemology serves as the philosophical grounding for modern revolutions in science. Although Einstein read Kant at an early age and immersed himself in Kant’s philosophy throughout his early adulthood, he was reluctant to admit Kant’s influence, possibly due to personal factors relating to his cultural-political situation. This sequel argues that Einstein’s early Kant-studies would have brought to his attention the problem of simultaneity and the method of (...)
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  32. Architectonic Reasoning and Interpretation in Kant and the Yijing.Stephen R. Palmquist - 2011 - 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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  33.  31
    Immanuel Kant: A Christian Philosopher?Stephen Palmquist - 1989 - Faith and Philosophy 6 (1):65-75.
    I begin with a few general suggestions about what it means to be a Christian. I then summarize the new interpretation of Kant as proposing a ‘System of Perspectives,’ which I have set out in greater detail elsewhere. After discussing the important notions of ‘criticism,’ ‘perspective’ and ‘system’ as they operate in Kant’s thought, the bulk of the essay is devoted to an assessment of the theological implications of Kant’s System, I conclude that, contrary to popular opinion, particularly among some (...)
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  34.  11
    Kant’s Prudential Theory of Religion: The Necessity of Historical Faith for Moral Empowerment.Stephen R. Palmquist - 2015 - Con-Textos Kantianos 1:57-76.
    Given his emphasis on deontological ethics, Kant is rarely regarded as a friend of prudence. For example, he is often interpreted as an opponent of so-called “historical faiths”. What typically goes unnoticed is that in explaining the legitimate role of historical faiths in the moral development of the human race, Kant appeals explicitly to their prudential status. A careful examination of Kant’s main references to prudence demonstrates that the prudential status of historical faith is the key to understanding both its (...)
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  35.  9
    Twelve Basic Philosophical Concepts in Kant and the Compound Yijing.Stephen R. Palmquist - 2015 - Journal of Chinese Philosophy 42 (1-2):143-162.
    This is the third in a series of articles that correlates Kant's architectonic with the Yijing's sixty-four hexagrams. Previous articles explained “architectonic” reasoning, introduced four levels of the “Compound Yijing,” consisting of 0 + 4 + 12 + gua, and suggested correlating the fourth level's four sets of twelve to the four “faculties” in Kant's model of the university. This third paper examines the philosophy faculty, assessing whether the twelve proposed gua meaningfully correlate with twelve basic philosophical concepts that Kant (...)
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  36. Emergence, Evolution, and the Geometry of Logic: Causal Leaps and the Myth of Historical Development. [REVIEW]Stephen Palmquist - 2007 - Foundations of Science 12 (1):9-37.
    After sketching the historical development of “emergence” and noting several recent problems relating to “emergent properties”, this essay proposes that properties may be either “emergent” or “mergent” and either “intrinsic” or “extrinsic”. These two distinctions define four basic types of change: stagnation, permanence, flux, and evolution. To illustrate how emergence can operate in a purely logical system, the Geometry of Logic is introduced. This new method of analyzing conceptual systems involves the mapping of logical relations onto geometrical figures, following either (...)
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  37. Philosophers in the Public Square: A Religious Resolution of Kant's Conflict of the Faculties.Stephen R. Palmquist - unknown
    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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  38.  78
    The Tree of Philosophy.Stephen Palmquist - 2000 - Philopsychy Press.
    Based on the author's Introduction to Philosophy lectures in Hong Kong, this book has been translated into Chinese and Indonesian and has sold over 10,000 copies. Unlike a typical textbook, the author punctuates his objective descriptions of the classical philosophical theories in metaphysics, logic, applied philosophy and ontology, with highly personal examples of how philosophical reflection can stimulate insights. Like a typical textbook, every chapter ends with a list of questions for further thought and a list of recommended further readings. (...)
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  39.  18
    Kant’s Critique of Mysticism: The Critical Mysticism.Stephen R. Palmquist - 1989 - Philosophy and Theology 4 (1):67-94.
    This is the second of 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 Mysticism” explores the extent to which Kant’s writings prior to his Opus Postumum contain a more developed theory of mystical experience. Traditionally Kant has been regarded as against all brands of mysticism. This arises partly from his narrow use of “mystical,” but primarily from a misunderstanding (...)
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  40. Faith as Kant's Key to the Justification of Transcendental Reflection.Stephen Palmquist - 1984 - Heythrop Journal 25 (4):442–455.
    A revised version of this article became Chapter V in my 1993 book, Kant's System of Perspectives.
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  41.  7
    The Idea of Immortality as an Imaginative Projection of an Indefinite Moral Future.Stephen Palmquist - 2013 - In Margit Ruffing, Claudio La Rocca, Alfredo Ferrarin & Stefano Bacin (eds.), Kant Und Die Philosophie in Weltbürgerlicher Absicht: Akten des Xi. Kant-Kongresses 2010. De Gruyter. pp. 925-936.
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  42. Philosophers’ Views on the Use of Non-Essay Assessment Methods: Discussion of an E-Mail Survey.Stephen Palmquist - 1998 - Teaching Philosophy 21 (4):373-391.
    This paper presents and discusses the results of an email survey which asked participants to share their views on the efficacy of multiple choice, fill-in-the-blank, or matching questions as evaluation methods in philosophy courses. First, the structure of the survey and its contents are explained. Next, responses are broken down along the lines of student responses and teacher responses. In both cases, there was significant disagreement among respondents, though there were notable patterns emerged. Student arguments in favor of non-essay assessment (...)
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  43.  20
    How “Chinese” Was Kant? (Published Version).Stephen R. Palmquist - 1996 - The Philosopher 84 (1):3-9.
    Click on the link provided to access a word-searchable, prepublication version of this paper. Click on the "download" option to see a non-searchable offprint of the published version. Also, see elsewhere on this website for the longer, unabridged version and for several translations of this shorter version into other languages.
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  44.  36
    Kant, Buddhism, and the Moral Metaphysics of Medicine.Stephen Palmquist & Adriano Palomo - manuscript
    "This paper examines Kant's moral theory and compares it with certain key aspects of oriental (especially Buddhist) moral philosophy. In both cases, we focus on the suggestion that there may be a connection between a person's physical health and moral state. Special attention is paid to the nature of pain, illness, and personal happiness and to their mutual interrelationships. A frequently ignored feature of Kant's approach to morality is his preoccupation with health, and his attempt to interpret it in terms (...)
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  45.  12
    Kantian Redemption.Stephen R. Palmquist - 2007 - Philosophia Christi 9 (1):29-38.
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  46.  22
    Kant's System of Perspectives.Stephen Palmquist - unknown
  47.  58
    The Syntheticity of Time.Stephen R. Palmquist - 1989 - 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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  48.  11
    Kant, Buddhism and the Moral Metaphysics Medicine.Antonio Palomo-Lamarca & Stephen Palmquist - 2002 - Journal of Indian Philosophy and Religion 7:79-97.
    This paper examines Kant's moral theory and compares it with certain key aspects of oriental moral philosophy. In both cases, we focus on the suggestion that there may be a connection between a person's physical health and moral state. Special attention is paid to the nature of pain, illness, and personal happiness and to their mutual interrelationships.
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  49. Four Neglected Essays by Immanuel Kant John Richardson's 1798-99 Translations, with a Sketch of [Kant's] Life and Writings ; with New Translations of Two Letters, and an Exhaustive Bibliography of English Translations of Kant. [REVIEW]Immanuel Kant, John Richardson & Stephen Palmquist - 1994
  50. 康德论历史性信仰的明智情形.Stephen R. Palmquist & Lu Chunying - 2014 - The Review of Practical Philosophy 1:35-48.
    Chinese translation of a revised version of a conference paper originally entitled "Kant on the Prudential Status of Historical Faith". Here is the original abstract in English: Because his ethical theory is grounded on the assumption that actions are virtuous only to the extent that they are motivated by the moral law, Kant has rarely, if ever, been regarded as a friend of prudence. That he is also not an enemy of prudence has been demonstrated by several recent studies of (...)
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