By Stephen R. Palmquist
Palmquist’s statement presents the 1st definitive rationalization on Kant’s Philosophy of faith in English; it comprises the total textual content of Pluhar’s translation, interspersed with reasons, supplying either an in depth assessment and an unique interpretation of Kant’s work.
Offers definitive, sentence-level statement on Kant’s faith in the Bounds of naked Reason
Presents a completely revised model of Pluhar’s translation of the total textual content of Kant’s faith, together with precise notes evaluating the interpretation with the others nonetheless in use today
Identifies many of the numerous hundred alterations Kant made to the second one (1794) version and reveals proof that many significant alterations have been responses to criticisms of the 1st edition
Provides either a close assessment and unique interpretation of Kant’s paintings at the philosophy of religion
Demonstrates that Kant’s arguments in faith usually are not purely cogent, yet have transparent and profound functional functions to the best way faith is absolutely practiced on the earth today
Includes a word list geared toward justifying new translations of key technical phrases in faith, lots of that have formerly ignored non secular and theological implications
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Additional info for Comprehensive Commentary on Kant's Religion Within the Bounds of Bare Reason
In order to make Kant’s triple use of auf explicit, I have modified WP’s word order (and wording) to follow Kant’s order: nicht als auf den Grund, sondern als auf die nothwendigen Folgen der Maximen, die jenen gemäß genommen werden. ” 51 Following GG for Kant’s jenen, I leave Kant’s intended referent unstated. WP has “those laws”; he follows GW in taking jenen to refer back to Gesetze (the laws [of morality]), mentioned four sentences earlier. , purpose), which is not grammatically possible. WP notes that, while Kant’s reference to “laws” seems to have occurred too far back in the context for “laws” to be the referent, it immediately precedes the intervening example.
29 below. In Matt. 26: 41b and Mk. ” Kant’s distinction may be alluding to this passage: as Können is an apt opposite of schwach, his point would then be that the human weakness that inevitably hampers a person’s ability to fulfill religious customs does not limit our ability to obey the moral law. ” But Kant’s term has nothing to do with virtue in the sense of moral goodness (Tugend). 0. The Two Prefaces (R 3–14) 9 Many readers, taking this sentence out of context, have seen in it a confirmation of the claim that Kant’s goal in this book is to reduce religion to nothing but morality (cf.
As we shall see throughout this commentary, Kant upholds a version of each of these positions in Religion. If we accept McGrath’s account of the characteristic features of early For a full defense of this controversial claim, see PCR, especially ch. X. ” Commentators such as Kuehn 2001 and di Giovanni 2005, who present Kant as a virtual atheist, are typically reading their own nonreligious preferences into Kant’s works and using “religious” in an overly narrow (unKantian) way. On the meaning of “religion” for Kant, see Godlove 2014.