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Journal articles on the topic 'Kant'

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Published: 4 June 2021
Last updated: 29 July 2024

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1

Bjerknes, Tale, and May-Britt Moser. "På kant med Kant?" Tidsskrift for Den norske legeforening 131, no. 13-14 (2011): 1278. http://dx.doi.org/10.4045/tidsskr.11.0685.

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2

Hutton Ferris, Daniel. "Democratic Peace beyond Westphalia: Kang and Kant." Comparative Political Theory 3, no. 1 (May 11, 2023): 32–52. http://dx.doi.org/10.1163/26669773-bja10042.

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Abstract This piece brings into dialogue two philosophically profound and hugely influential texts on the nature and requisites of international peace: Immanuel Kant’s “Towards Perpetual Peace” (zum Ewigen Frieden) and Kang Youwei’s 康有为 Book of Great Unity 大同书. Both texts articulate bold visions of a world without international war and embed concrete institutional plans for establishing peace within strongly progressivist philosophies of history. But Kang and Kant disagree in some crucial respects. Most significantly: whilst Kant imagines a liberal peace between sovereign states, Kang argues that enduring pacification would have to be enforced by a communitarian and deliberative democratic polity spanning the earth. Reading the Book of Great Unity alongside “Perpetual Peace” raises timely and challenging questions for contemporary Kantians and, more generally, for liberal internationalist political theorists and scholars of international relations.
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3

Karásek, Jindřich. "Kant als Metaphysiker. Überlegungen zu Kants Metaphysikkritik." Revista de Estudios Kantianos 8, no. 2 (December 21, 2023): 475. http://dx.doi.org/10.7203/rek.8.2.27510.

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Kant’s critique of metaphysics was not aimed at its whole destruction, but rather at its emendation. This becomes obvious, if we take into account Kant’s conception of the development of metaphysics which comes about in three steps. Kant named them as dogmatism, scepticism and criticism. It is not controversial to assume that criticism means Kant’s own position. If this is so, then one can also assume that Kant understood his own position as a third and last step in the development of metaphysics and therefore as a part of metaphysics. It is the aim of this essay to analyse this conception as it is presented in the Critique of Pure Reason and in the essay On the Progress of Metaphysics. There are first some prelimary remarks to make in order to explain the notion of development and its implications. Then in the second and third step an analysis is provided of this conception in the Critique of Pure Reason and in On the Progress of Metaphysics. In the last and fourth step the function of natural theology (theologia naturalis) is to be explained as it is found in the essay On the Progress of Metaphysics.
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4

Corradetti, Claudio. "Thinking with Kant “beyond” Kant." Danish Yearbook of Philosophy 50, no. 1 (November 2, 2017): 59–82. http://dx.doi.org/10.1163/24689300-05001005.

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In the following essay, I attempt to reactualize some of Kant’s most fundamental conceptions of a state’s sovereignty and the legitimacy of the cosmopolitan order. To this end, I provide what appears as a viable solution to Kant’s “sovereignty dilemma”; that is, the reconciliation between state sovereignty and the international enforceability of laws. I consider that a key component of the overall Kantian cosmopolitan project is the role played by the transcendental notion of an “originally united will” in its validation of constituencies. I emphasize the view that for Kant state-citizens are also, as he says, “citizens of the world” (Weltbürger) or “citizens of the earth” (Erdbürger). I argue, furthermore, that a state’s sovereignty must comply with a number of different constitutional wholes. I then proceed by confronting the Kantian notion of a general united will with the Habermasian conception of “double sovereignty.” I conclude by suggesting a fusion/synthesis between the two views, one which would require endorsing the idea of cosmopolitan constitutionalism as a meta-framework for interpreting the legitimacy of member states’ compliance with policy indications of transnational constituencies.
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5

Forczek, Ákos. "Habermas Hegel Kant-kritikájáról." Különbség 19, no. 1 (November 25, 2019): 97–125. http://dx.doi.org/10.14232/kulonbseg.2019.19.1.257.

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Írásomban egyetlen Habermas-szövegre, a "Találóak-e Hegel Kanttal szembeni ellenvetései a diszkurzusetikára is?" című tanulmányra koncentrálva amellett érvelek, hogy Hegel Kant-kritikájának habermasi interpretációja félrevezető; Hegel a maga módján hathatósabban pártfogolja a kanti gyakorlati észt, mint Habermas. Azt állítom továbbá, hogy azokat a lényegi meglátásokat, amelyek Habermast a kanti kötelességelmélet korrekciójára ösztönzik, valójában Kant is osztja. Tudja, hogy a Sollen rá van utalva (Hegel kifejezéskincsével élve) az objektív szellem aktuális szerveződési formáira, rendezőelveire; és tudja, hogy a Sollen a normamegalapozási eljárás során nem maradhat monologikus. Azaz úgy vélem, hogy Kant politikai etikájának diszkurzuselméleti meghaladása valamivel kisebb lépés, mint ahogyan azt a ’80-as években Habermas gondolja.
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6

Arroyo, Christopher. "Kant." International Philosophical Quarterly 45, no. 4 (2005): 560–62. http://dx.doi.org/10.5840/ipq200545459.

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7

Wood, Allen. "Kant." International Studies in Philosophy 35, no. 4 (2003): 323–25. http://dx.doi.org/10.5840/intstudphil2003354128.

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8

Shell, Susan Meld. "Kant." International Studies in Philosophy 36, no. 1 (2004): 344–46. http://dx.doi.org/10.5840/intstudphil200436195.

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9

Underwood, Lori. "Kant." Teaching Philosophy 35, no. 1 (2012): 108–11. http://dx.doi.org/10.5840/teachphil201235114.

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10

Tavoillot, Pierre-Henri. "Kant." Sciences Humaines Les Essentiels, HS15 (August 24, 2023): 58–60. http://dx.doi.org/10.3917/sh.hs15.0058.

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11

Lemos, João. "Presentación dossier: Kant 300 PT – Grupo Kant Lisboa / Lisbon Kant Group." Con-Textos Kantianos. International Journal of Philosophy, no. 19 (July 16, 2024): 119–21. http://dx.doi.org/10.5209/kant.96152.

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O dossier ‘Kant 300 PT – Grupo Kant Lisboa / Lisbon Kant Group’ celebra os trezentos anos do nascimento de Immanuel Kant tendo como eixo as actividades do recentemente formado Grupo Kant Lisboa / Lisbon Kant Group. Entre os autores que contribuem para o dossier encontram-se quer membros do Grupo, quer colegas que com o Grupo têm vindo a colaborar de modo especialmente activo. Os artigos que integram o dossier são todos escritos em Português e têm como linha temática central a filosofia prática de Kant, com especial destaque para os valores morais e para a filosofia política, remetendo também para os valores estéticos, a antropologia e a filosofia da história. Celebrando Kant, este dossier igualmente homenageia António Marques, o grande dinamizador da investigação em desenvolvimento pelo Grupo Kant Lisboa / Lisbon Kant Group.
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12

Valentim, Inácio, Marita Rainsborough, and Paulo Jesus. "Kant in africa and africa in kant." Estudos Kantianos [EK] 9, no. 2 (January 19, 2022): 9–14. http://dx.doi.org/10.36311/2318-0501.2021.v9n2.p9.

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Immanuel Kant devotes his thought to the diversity and unity of humanity both in the natural and cultural domains, especially through the foundation or, at least, renovation, of two complementary disciplines: Geography and Anthropology. Thinking of Africa based on Kantian philosophy is an exercise that exposes essential tensions, inherent in questioning the meaning of universality and particularity, as well as its relations. From the angle of the critical power of human intelligence, one can find Kantian resonances in the ideas of freedom and liberation that animate all contemporary African cultural expressions, with an anti- and post-colonial outlook, from politics to the arts, through religion, law, economy and education. However, simultaneously, the Aufklärung that Kant announces and lives, is located in European history, in the mutation of Modernity whose passion for the Universal remains deeply anchored in the concrete body of 18th-century Europe divided between Feudalism and Liberalism, but always inclined towards physical and spiritual possession of the world, aimed at the expansion of its Faith and its Empire, identifying the apex of the supposedly progressive history of humanity with its Logos and its civilizing Ethos. Therefore, Kant’s German-Christian Eurocentrism is a constitutive position that challenges the self-critical power of all Critical Reason. Moreover, if Kant rejects and disapproves of colonial violence as a war of aggression that destroys the conditions of perpetual peace, offending Cosmopolitan Justice, he remains nevertheless permeable to Eurocentric stereotypes that represent the character of black otherness and its cultural creations, oscillating between a hierarchical and an egalitarian view of humanity’s ethnic-racial differences.
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13

Tom Bailey. "Congedarsi da Kant?: Interventi sul Goodbye Kant." Journal of the History of Philosophy 46, no. 2 (2008): 328–30. http://dx.doi.org/10.1353/hph.0.0009.

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14

Stepanov, Radivoj. "Kant's philosophy of law." Glasnik Advokatske komore Vojvodine 76, no. 9 (2004): 417–25. http://dx.doi.org/10.5937/gakv0411417s.

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Prilog ima četiri dela: predkritičko razdoblje, kritičko razdoblje filozofija prava i pravne države i dodatak. U razvoju misli nemačkog filozofa Imanuela Kanta razlikuju ce uglavnom dva perioda: predkritičko (do početka 1770. godine) i kritičko razdoblje. Kritičko razdoblje je određeno njegovim glavnim delima - Kritika čistog uma, Kritika praktičnog uma i Kritika moći suđenja. U predkritičkom razdoblju Kant ce bavio pretežno problematikom prirodnih nauka i filozofijom prirode. U svom kritičkom periodu Kant je polazio od toga da je neophodno da ce kritički istraže saznajne mogućnosti čoveka. Tek na osnovu toga ce mogu izgraditi teorijska filozofija, etika i filozofija prirode. U svom osnovnom etičkom delu Kritika praktičnog uma pripisuje Kant umu kao praktičnom umu, za razliku od teorijskog, zakonodavno a ne samo regulativno značenje. Kant insistira na dostojanstvu, vrednosti i slobodi svakog čoveka. Zakon praktičnog uma može imati samo formu sveopšteg zakonodavca. Osnovni zakon čistog praktičnog uma Kant formuliše na sledeći način: delaj tako da maksima tvoje volje može da važi kao princip sveopšteg zakonodavstva. Država je za Kanta zajednica ljudi podređena pravu i pravnim zakonima. Sloboda počiva u pravu svakog čoveka da ce pokorava samo onim zakonima na koje je dao svoj pristanak.
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15

Kant, Hermann. "Hermann Kant." Germanica, no. 44 (June 1, 2009): 177–78. http://dx.doi.org/10.4000/germanica.626.

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16

Klemme, Heiner F. "Immanuel Kant." International Philosophical Quarterly 38, no. 4 (1998): 459–60. http://dx.doi.org/10.5840/ipq199838459.

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17

Nancy, Jean-Luc. "Kant pulsion." Po&sie 165-166, no. 3 (2018): 169. http://dx.doi.org/10.3917/poesi.165.0169.

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18

Kitcher, Philip. "Naturalising Kant." Kantian journal 41, no. 1 (2022): 118–46. http://dx.doi.org/10.5922/0207-6918-2022-1-5.

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The third formulation of the Categorical Imperative rarely receives the attention devoted to its predecessors. This paper aims to develop a naturalistic approach to morality inspired by Kant’s conception of moral agents as legislating in a Kingdom of Ends. Positions derived from the third formulation, John Rawls’s Kantian Constructivism and T. M. Scanlon’s Contractualism, cleave closely to Kant in idealising the process of legislation. For Rawls, the citizens of the Kantian Reich can be reduced to one, a representative of all, who deliberates behind the veil of ignorance using minimax reasoning. Scanlon includes other lawmakers, but any potential diversity among them is overridden by trans­historical canons of reason. By contrast, I view morality as developing historically through the interactions among people with different views and conflicting aims. The task of moral theory is to construct an appropriate methodology to govern their deliberations. My naturalised Kant takes the first steps. Morality arises from the recognition of problematic situations, identified first by listening to the complaints of actual people, by judging whether they are warranted, and by seeking to amend them when the warrant is confirmed. Societies (and individuals) make moral progress when they deliberate (or simulate deliberations) in accordance with three norms. All those potentially affected should be included; the best available information should be used; and participants should aim for an outcome all can accept. How far is naturalised Kant from the great philosopher? I leave the answer to the scholars.
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19

Palmquist, Stephen. "Immanuel Kant." Faith and Philosophy 6, no. 1 (1989): 65–75. http://dx.doi.org/10.5840/faithphil1989619.

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20

LAUSTSEN, CARSTEN BAGGE, and RASMUS UGILT. "Eichmann's Kant." Journal of Speculative Philosophy 21, no. 3 (January 1, 2007): 166–80. http://dx.doi.org/10.2307/25670660.

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21

Pérez, Antonio. "¿Kant ecologista?" Sílex 9, no. 2 (September 1, 2019): 9–18. http://dx.doi.org/10.53870/silex.2019922.

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El artículo expone tres perspectivas desde las cuales la filosofía de Kant puede ser útil para una reflexión ecológica actual: un punto de vista moral, otro jurídico y, finalmente, uno vitalista. Se verá así que, lejos de tener una posición antropocéntrica, Kant nos da poderosas razones para respetar a la naturaleza, animada e inanimada.
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22

Sauerwald, Gregor. "Kant Resucitado." Philosophica: International Journal for the History of Philosophy 19, no. 37 (2011): 111–27. http://dx.doi.org/10.5840/philosophica2011193723.

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En el contexto de la pregunta por el destino de la Teoría Crítica, la discusión entre Honneth y Habermas sobre el cambio en el paradigma de la Filosofía Política y Social con la tesis “de la comunicación al reco nocimiento” gira aquí en torno a una reconstrucción critica de la filosofía de Kant, un Kant ‘moderado’ en un modelo ‘explicativo’ o ‘hermenéutico’, y así ‘irrebasable’ del progreso moral, rompiendo su sistema, y un Kant ‘destrascendentalizado’, apto para fundamentar la necesidad de un diálogo entre la razón y la fe. ¿Por qué Kant y no Hegel, central este último para los dos filósofos alemanes en su superación de las aporías de la primera generación de la Teoria Critica? Pero ¿donde queda Marx, tan importante para los fundadores de la Escuela de Fráncfort? Y ¿no había exigido Habermas en 2009 con motivo del aniversarío de su discípulo, que Honneth, después de su viaje de Marx a Hegel, hiciera el necesario regreso? De tal maner a que en esta vuelta, Honneth trajera en su equipaje lo rescatable rescatado del Idealismo Alemán. Así la historia de la Teoría Critica queda inconclusa.
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23

LAUSTSEN, CARSTEN BAGGE, and RASMUS UGILT. "Eichmann's Kant." Journal of Speculative Philosophy 21, no. 3 (January 1, 2007): 166–80. http://dx.doi.org/10.2307/jspecphil.21.3.0166.

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24

Pérez, Antonio. "¿Kant ecologista?" Sílex 9, no. 2 (September 1, 2019): 9–18. http://dx.doi.org/10.53870/uarm2019.n22.

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El artículo expone tres perspectivas desde las cuales la filosofía de Kant puede ser útil para una reflexión ecológica actual: un punto de vista moral, otro jurídico y, finalmente, uno vitalista. Se verá así que, lejos de tener una posición antropocéntrica, Kant nos da poderosas razones para respetar a la naturaleza, animada e inanimada. The article presents three perspectives from which Kant‘s philosophy can be useful for a contemporary ecological reflection: a moral standpoint, a juridical one and, finally, a vitalist one. We shall thus see that, far from having an anthropocentrical position, Kant gives us powerful reasons to respect nature, whether animated or unanimated.
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25

Schmidt, Hajo. "Immanuel Kant." Philosophy and History 18, no. 1 (1985): 11–12. http://dx.doi.org/10.5840/philhist19851813.

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26

Marques, Ubirajara Rancan de Azevedo. "Dossiê Kant." Trans/Form/Ação 32, no. 1 (2009): 35. http://dx.doi.org/10.1590/s0101-31732009000100002.

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27

Wike, Victoria S. "Immanuel Kant." International Studies in Philosophy 31, no. 2 (1999): 143–45. http://dx.doi.org/10.5840/intstudphil199931239.

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28

Ülker, ÖKTEM. "Kant Ahlakı." Araştırma Ankara Üniversitesi Dil ve Tarih-Coğrafya Fakültesi Felsefe Bölümü Dergisi (Yayınlanmıyor) 18 (2007): 11–22. http://dx.doi.org/10.1501/felsbol_0000000004.

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29

Küpper, Joachim. "CÉLINE — KANT." Poetica 44, no. 3-4 (November 21, 2012): 229–38. http://dx.doi.org/10.1163/25890530-044-02-90000002.

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30

Stone, Alison. "After Kant." Philosophers' Magazine, no. 27 (2004): 61. http://dx.doi.org/10.5840/tpm20042761.

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31

Scholem, Gershom, and Julia Ng. "Über Kant." MLN 127, no. 3 (2012): 440–41. http://dx.doi.org/10.1353/mln.2012.0088.

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32

Scholem, Gershom, and Julia Ng. "On Kant." MLN 127, no. 3 (2012): 443–46. http://dx.doi.org/10.1353/mln.2012.0091.

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33

Maclachlan, D. L. C. "Interpreting Kant." Idealistic Studies 16, no. 2 (1986): 154–55. http://dx.doi.org/10.5840/idstudies198616218.

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34

Ruby, Christian. "Kant géographe." Espaces Temps 68, no. 1 (1998): 129–36. http://dx.doi.org/10.3406/espat.1998.4328.

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35

Küpper, Joachim. "Céline — Kant." Poetica 44, no. 2 (June 27, 2012): 229–38. http://dx.doi.org/10.30965/25890530-04402002.

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36

Küpper, Joachim. "Céline — Kant." Poetica 44, no. 3-4 (June 27, 2012): 229–38. http://dx.doi.org/10.30965/25890530-0440304002.

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37

Carsten Bagge Laustsen and Rasmus Ugilt. "Eichmann's Kant." Journal of Speculative Philosophy 21, no. 3 (2008): 166–80. http://dx.doi.org/10.1353/jsp.0.0001.

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38

Bird, Graham. "KANT STUDIEN." British Journal for the History of Philosophy 10, no. 2 (May 2002): 295–306. http://dx.doi.org/10.1080/09608780210123409.

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39

Bernstein, Susan. "Imagine (Kant)." Germanic Review: Literature, Culture, Theory 72, no. 2 (January 1997): 108–18. http://dx.doi.org/10.1080/00168899709601532.

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40

Hill,, Thomas E. "Donagan's Kant." Ethics 104, no. 1 (October 1993): 22–52. http://dx.doi.org/10.1086/293574.

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41

Tritten, Tyler. "AGAINST KANT." Angelaki 21, no. 4 (September 27, 2016): 143–55. http://dx.doi.org/10.1080/0969725x.2016.1229444.

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42

Kanz, Heinrich. "Immanuel Kant." Prospects 23, no. 3-4 (September 1993): 789–806. http://dx.doi.org/10.1007/bf02195150.

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43

Gowans, Christopher W. "Afer Kant." Social Theory and Practice 22, no. 1 (1996): 105–29. http://dx.doi.org/10.5840/soctheorpract199622121.

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44

Naragon, Steve. "Kant Selections." Teaching Philosophy 11, no. 3 (1988): 263–64. http://dx.doi.org/10.5840/teachphil198811374.

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45

Fletcher, George P. "Why Kant." Columbia Law Review 87, no. 3 (April 1987): 421. http://dx.doi.org/10.2307/1122665.

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46

DABERKOW, M., C. FIEKER, J. KLÜNERS, M. POHST, K. ROEGNER, M. SCHÖRNIG, and K. WILDANGER. "KANT V4." Journal of Symbolic Computation 24, no. 3-4 (September 1997): 267–83. http://dx.doi.org/10.1006/jsco.1996.0126.

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47

Métivier, Francis. "Emmanuel Kant." Sciences Humaines N° 356, no. 3 (February 7, 2023): 49–53. http://dx.doi.org/10.3917/sh.356.0049.

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48

Leyva, Gustavo. "Kant hoy." Estudios: filosofía, historia, letras 22, no. 149 (2024): 33. http://dx.doi.org/10.5347/01856383.0149.000312959.

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49

Schönecker, Dieter. "Lebt Kant?" geschichte für heute 17, no. 3 (July 1, 2024): 83–88. http://dx.doi.org/10.46499/2348.3109.

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50

Dahl, Per. "På kant med Kant – Et bekjennende essay." Studia Musicologica Norvegica 39, no. 01 (October 21, 2013): 116–32. http://dx.doi.org/10.18261/issn1504-2960-2013-01-06.

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