By Nathan Rotenstreich
The current booklet is an exp]oration of a few easy problems with Kant's ethical phi losophy. the purpose of departure is the concept that offreedom and the self-legisla tion of cause. considering that self-Iegislation is expressed within the sphere of perform or morality, it's intended to beat the various weak elements of Kant's theoretical philosophy, particularly that which Kant himself pointed to and referred to as the 'lucky chance,' in as far as the appliance of cause to sensuous information is anxious. The ebook makes an attempt to teach that Kant's functional or ethical philosophy faces questions that are parallel to these he confronted within the sphere ofhis theore tical philosophy. The complex state of affairs of consciousness of perform is parallel to the troublesome scenario of software of concept. it really is within the line of the issues rising from Kant's functional philosophy that the current publication offers with a few of Kant's minor writings, or less-known ones, in cluding his writings within the sphere of politics, historical past and schooling. the restrictions of self-Iegislation - this can be the topic of the publication. The e-book is parallel to the author's past one on Kant: 'Experience and its Systema tization - reports in Kant" (Nijhoff, 1965, 2d variation 1973), in addition to to: "From Substance to topic -Studies in Hegel" (Nijhoff, 1974). Jerusalem 1978 ABBREVIATIONS As to the references to Kant's significant works, the subsequent procedme should be ob served: Kritik der reinen Vernunft could be quoted as Kr. d. r. V.
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Extra resources for Practice and Realization: Studies in Kant’s Moral Philosophy
Sample text
Plato laid the foundation for the evaluation of pleasure in the context of human aspirations and in that of certain to-be-defined goals of human activity. In spite of Aristot1e's criticism of Plato, it can already be said that Aristot1e follows Plato when he refers to different levels of pleasure. When Aristot1e objected to Plato's theory of the state and its ruling class, he argued that Plato deprives the guardians of the state even of happiness, since Plato maintains tMt happiness pertains to the whole of the state and not to its individual members.
12 Happiness is not only presented architectonically as transcending experience, but mora1ly as a version of egoism. This is because the achievement of happiness refers to the agent and not to his fellow-man, and a jortiori not to the totality of human beings. In his Metaphysik der Sitten, Kant refers to the Eudaimonist who thinks that happiness is a moral idea. 13 Kant does not emphasize the continuous character of happiness, and even self-Iove is manifest only in the tranquility of the soul and in the satisfaction derived from the moral deed.
He is led to the conclusion that this satisfaction cannot be achieved or safeguarded. A different version of the same point can be rendered referring to the concept of the non-sensuous intuition or of what Kant calls intellectual intuition (Intellektuelle Anschauung). The noumenon in Kant's view is not and cannot be an object of sensuous intuition. We can understand the noumenon as the object of a suprasensuous intuition, once we assume a mode of intuition which is not our mode of intuition and the possibilities of which WORTHINESS AND REWARD 41 we cannot understand.