Artykuły w czasopismach na temat „Kant, Immanuel, 1724-1804”
Kliknij ten link, aby zobaczyć inne rodzaje publikacji na ten temat: Kant, Immanuel, 1724-1804.
Utwórz poprawne odniesienie w stylach APA, MLA, Chicago, Harvard i wielu innych
Sprawdź 50 najlepszych artykułów w czasopismach naukowych na temat „Kant, Immanuel, 1724-1804”.
Przycisk „Dodaj do bibliografii” jest dostępny obok każdej pracy w bibliografii. Użyj go – a my automatycznie utworzymy odniesienie bibliograficzne do wybranej pracy w stylu cytowania, którego potrzebujesz: APA, MLA, Harvard, Chicago, Vancouver itp.
Możesz również pobrać pełny tekst publikacji naukowej w formacie „.pdf” i przeczytać adnotację do pracy online, jeśli odpowiednie parametry są dostępne w metadanych.
Przeglądaj artykuły w czasopismach z różnych dziedzin i twórz odpowiednie bibliografie.
1
Biasotto, Karine. "Esclarecimento e educação em Immanuel Kant (1724-1804) / Enlightenment and education in Immanuel Kant (1724-1804)". Revista de História e Historiografia da Educação 2, nr 6 (8.05.2019): 5. http://dx.doi.org/10.5380/rhhe.v2i6.61418.
Pełny tekst źródłaStreszczenie:
O presente artigo trata do pensamento de Kant sobre a questão pedagógica. O objetivo consiste em apresentar o conceito de Iluminismo elaborado pelo intelectual e relacioná-lo com o seu pensamento no que diz respeito a educação. Para isso foram utilizados os ensaios: Resposta à pergunta: que é o Iluminismo e Sobre a Pedagogia. O primeiro é uma reflexão sobre o contexto social da Europa do século XVIII e suas consequências para a vida intelectual desse momento histórico. Já o segundo, trata-se de uma reunião de notas elaboradas por Kant e organizadas por seu discípulo Rink. Fortemente influenciadas por Rousseau, essas notas apresentam o pensamento kantiano por um longo período e destacam a questão da liberdade, do progresso e da autonomia a fim de educar um ser moral. A partir disso é possível perceber a influência daquilo que o autor entende como Iluminismo no processo de formação do homem, que para ele inicia desde muito cedo, quando a criança nasce, e se mantém até a juventude, sem um momento preciso para conclusão. Desse modo se torna evidente a atualidade do pensamento de Kant principalmente sobre o quão fundamental é aprender a pensar por si e assim fazer um bom uso da liberdade, caminhar para o progresso com fim na moralidade. * * *This article discuss the Kant's thought regarding to the pedagogical question. The aim consist in show the concept of Enlightenment elaborated by the intellectual and relate to his thought about education. Therefore, was used the essays: An answer to the question: What is Enlightenment and On Pedagogy. The first is a reflection on the social context of eighteenth-century in Europe and its consequences for the intellectual life. The second, it is a combination of notes elaborated by Kant and organized by his disciple Rink. Strongly influenced by Rousseau, the notes are based on the thinking for a long period and priorize the question of freedom, the progress and the auton-omy of a moral being. From this, it is possible realize the influence of that what the author understand as Enlightenment during the process of humani-ty formation that for him begins when the children born, and keep during the youth, without a precise moment to the conclusion. In this way became evi-dent the currentness of Kant's thought, especially to show how fundamental is learn to think for oneself and thus make a good use of freedom, to walk to progress with finality on the morality.
2
Testot, Laurent. "Immanuel Kant (1724-1804). Rêve de paix". Les Grands Dossiers des Sciences Humaines N° 56, nr 9 (1.09.2019): 30. http://dx.doi.org/10.3917/gdsh.056.0030.
Pełny tekst źródła
3
Muthmainnah, Lailiy. "TINJAUAN KRITIS TERHADAP EPISTEMOLOGI IMMANUEL KANT (1724-1804)". Jurnal Filsafat 28, nr 1 (28.02.2018): 74. http://dx.doi.org/10.22146/jf.31549.
Pełny tekst źródłaStreszczenie:
The background of this article is a metaphysical problem that arose in Immanuel Kant's thought in his Critique of Pure Reason. Through a hermeneutic approach this article aims to analyze the metaphysical problems that arise in Immanuel Kant's epistemology of thought. Based on the research results can be concluded that the unequivocal separation between phenomena and noumena will cause humans will never come to the knowledge of the Transcendent, as well as with moral and aesthetics. This is because such knowledge can only be obtained through my participation as a Subject through the process of continuous existence and more of a personal invitation. In the end it can be concluded that the nature of analog knowledge is the meaning of multidimensional side of human life. This brings consequences to the need for intersubjective dialogue and continual openness. Knowledge is an infinite thing. Human knowledge therefore will never reach the end of the journey but only continuously expanded its horizon.
4
Filho, Gilberto Vilela Figueiredo. "The Medicine and GERD of Immanuel Kant (1724–1804)". Otolaryngology–Head and Neck Surgery 140, nr 1 (styczeń 2009): 9–12. http://dx.doi.org/10.1016/j.otohns.2008.10.009.
Pełny tekst źródła
5
Duarte Fernandes dos Passos, Rogério. "RESENHA DE OBRA QUE ANALISA O PENSAMENTO DE IMMANUEL KANT (1724-1804) NA EDUCAÇÃO". RECIMA21 - Revista Científica Multidisciplinar - ISSN 2675-6218 3, nr 1 (4.01.2022): e311081. http://dx.doi.org/10.47820/recima21.v3i1.1081.
Pełny tekst źródłaStreszczenie:
O presente resumo objetiva trazer apontamentos acerca da obra Sobre a Pedagogia (Über Pädagogik), do filósofo Immanuel Kant (1724-1804) – e com tradução de Francisco Cock Fontanella –, registrando o pensamento do filósofo sobre educação, em um de seus trabalhos menos conhecidos.
6
Altmann, Idio Fridolino, Cledes Antonio Casagrande, Hildegard Susana Jung i Fabiana Moreno Das Neves. "A educação na visão de Immanuel Kant". Revista de Educação ANEC 51, nr 164 (27.04.2022): 147–62. http://dx.doi.org/10.22560/reanec.v51i164.318.
Pełny tekst źródłaStreszczenie:
Este artigo tem como objetivo descrever a compreensão de Immanuel Kant com relação à educação do homem. A metodologia empregada é a revisão de literatura em uma perspectiva hermenêutica, utilizando-se como base dos escritos do filósofo alemão do século XVIII, Immanuel Kant (1724-1804), especialmente o texto Sobre a Pedagogia (2012). Constatamos que, para Kant, o homem tem a necessidade de ser educado, pois a educação contribui para o seu desenvolvimento, constituindo a disciplina e a formação, seguindo a ética e a moral para estimular sua existência. O filósofo faz uma analogia da educação entre o homem e a natureza, destacando a sua importância, já que por meio dela o homem abandonará a animalidade, atingindo a liberdade e a autonomia, tornando-se um ser social, ou seja, um ser apto a viver em sociedade.
7
Dinata, Syaiful. "EPISTIMOLOGI KRITISISME IMMANUEL KANT". Kanz Philosophia A Journal for Islamic Philosophy and Mysticism 7, nr 2 (31.12.2021): 217–36. http://dx.doi.org/10.20871/kpjipm.v7i2.183.
Pełny tekst źródłaStreszczenie:
Penelitian ini dilatarbelakangi oleh pemikiran Immanuel Kant terkait usahanya untuk mendamaikan konflik berkepanjangan rasionalisme dan kelompok empirisme, yang dimana dikemudian hari pemikiran Kant menjadi cikal bakal pijakan awal dari para pemikir setelahnya. Metode penelitian yang penulis lakukan ialah kualitatif dengan pendekatan library research. Teknik pengumpulan data pada penelitian ini adalah teknik dokumentasi, yaitu dengan cara mengumpulkan data-data berkas penting yang menunjang penelitian baik sumber primer seperti buku Tokoh Filsuf dan Era Keemasan Filsafat karya Nurnaningsih Nawawi maupun sumber skunder lainnya yang menunjang terkait topik bahasan. Hasil penelitian ini bahwa kritisisme Immanuel Kant, filsafat kritisisme merupakan penggabungan antara rasionalisme dan empirisme. Aliran kritisisme ini dikenal pula sebagai kritisisme Kant, karena Kant sebagai penggagas pertama kali yang mengkritik dan menganalisis kedua macam sumber pengetahuan itu dan menggabungkan keduanya. Kemudian, Immanuel Kant, Kilasan Hidup dan Karya-karya utamanya, Immanuel Kant lahir di Konigsberg, Prussia Timur (sekarang Jerman), pada tanggal 22 April 1724. Lahir sebagai anak keempat dari enam bersaudara Ayahnya, berdarah Skotlandia. Ibunya, berdarah Jerman. Orang tua Kant adalah seorang pembuat pelana kuda dan penganut setia gerakan Pietisme. Selama 80 (1804 w) tahun hidup, Kant banyak melahirkan karya-karya di antaranya yaitu: (1) 1781 karangannya tentang kritik atas rasio murni. (2) 1788 karangannya tentang kritik atas rasio praktik. (3) 1790 karangannya tentang kritik atas rasio daya pertimbangan/putusan, dan Epistemologi kritisisme Immanuel Kant, pemikiran Immanuel Kant dalam bidang epistemologi sepenuhnya tercurah dalam karyanya yang berjudul Critique of Pure Reason. Pemikiran Kant tersebut menginspirasi banyak filsuf setelahnya untuk menyajikan gagasan tentang pengetahuan manusia.
8
Galvão França, Gustavo Da Encarnação. "Kant entre Jusnaturalismo e Juspositivismo: A Fundamentação e a Estrutura do Direito". Revista Brasileira de Filosofia do Direito 2, nr 1 (1.06.2016): 184. http://dx.doi.org/10.26668/indexlawjournals/2526-012x/2016.v2i1.1719.
Pełny tekst źródłaStreszczenie:
O presente trabalho trata, em linhas gerais, da filosofia do direito de Immanuel Kant (1724- 1804), discutindo seu enquadramento no jusnaturalismo ou no juspositivismo. Para tanto, analisa o contraste entre a fundamentação do direito em Kant, fortemente marcada pela ideia de liberdade como legitimadora do Estado e da ordem jurídica, e sua estrutura, caracterizada pelo formalismo, pelo rigor lógico, pela importância exagerada da coação e pela manutenção da validade da ordenamento mesmo diante de um rompimento com a ideia de justiça que o sustenta (negação do direito de resistência).
9
Amaral, Lucas Alessandro Duarte. "Similitudes e diferenças entre as filosofias de Kant e Cassirer". Kant e-prints 17, nr 3 (29.05.2023): 113–23. http://dx.doi.org/10.20396/kant.v17i3.8673617.
Pełny tekst źródłaStreszczenie:
Neste artigo buscaremos expor e discutir os pontos de contato e os de distanciamento entre as filosofias de Immanuel Kant (1724-1804) e Ernst Cassirer (1874-1945). Para isso iniciaremos a exposição tratando das similitudes, mostrando o sentido do “kantismo” presente no pensamento de Cassirer. Em um próximo passo, trabalharemos na perspectiva de evidenciar os aspectos dissonantes entre os autores, enfatizando a distinção metodológica e a maneira através da qual cada um deles considera a ciência de seu tempo. Finalizaremos o trabalho considerando o papel e a importância assumida pela matriz kantiana presente na epistemologia cassireriana.
10
Da Silva, Fábio César. "Conformidade a Fins sem Fim e a Indústria Cultural". Ítaca, nr 16 (15.03.2011): 192–212. http://dx.doi.org/10.59488/itaca.v0i16.589.
Pełny tekst źródłaStreszczenie:
O presente trabalho tem como objetivo estabelecer uma aproximação entre o conceito de “conformidade a fins sem fim”(Zwechmässigkeit ohne Zweck), situado na Crítica da Faculdade do Juízo (1790) de Immanuel Kant (1724-1804) e o termo indústria cultural, cunhado na obra denominada Dialética do Esclarecimento (1947) de T.W. Adorno (1903-1969) e M. Horkheimer (1895-1973). O intuito de tal aproximação é analisar como que se dá a questão da autonomia da Arte contraposta ao fetichismo da mercadoria cultural.
11
Martins, João Paulo, i Marcos Roberto de Faria. "Kant e a influência da educação na política e na ideia de uma paz perpétua". Revista de Educação Popular 18, nr 2 (15.10.2019): 43–58. http://dx.doi.org/10.14393/rep-v18n22019-47101.
Pełny tekst źródłaStreszczenie:
Este artigo visa refletir sobre a educação a partir do pensamento do filósofo alemão Immanuel Kant (1724-1804). O principal objetivo é apresentar o pensamento kantiano sobre a educação em sua relação com a ideia de paz perpétua. Ao realizar tal reflexão, notamos que a educação proposta pelo filósofo exerce papel importante na formação moral dos indivíduos e logo há uma incidência na formação social, contribuindo positivamente no processo da realização de uma ordem mundial cosmopolita e da consequente obtenção de uma paz perpétua.
12
Rocha, Dilson Brito da. "NECESSIDADE DE UMA METAFÍSICA EPISTEMOLÓGICA". PÓLEMOS – Revista de Estudantes de Filosofia da Universidade de Brasília 8, nr 15 (31.07.2019): 234–52. http://dx.doi.org/10.26512/pl.v8i15.22828.
Pełny tekst źródłaStreszczenie:
Immanuel Kant (1724-1804) deposita confiança, quando se trata de conhecimento, no sujeito, passando este a ser o protagonista no processo epistemológico. E o fazendo, revê o papel da metafísica, que não deve ser entendida como aquela velha ontologia, que enveredava por caminhos incognoscíveis e quiméricos, mas que tem como tarefa ensejar questões concernentes à capacidade cognoscitiva do homem e apontar os limites da razão, a fim de que esta não extrapole nem ultrapasse suas fronteiras. Não obstante, dado a necessidade de pensar em ideias que não existem no domínio objetivo, Kant propõe como possibilidade os postulados. Essa é a proposta de investigação deste artigo.
13
França Júnior, Francisco Cristino de, i Mônica Mota Tassigny. "Sistema de camadas de aculturamento institucional em Immanuel Kant aplicado ao Ensino Superior em Administração". Cadernos EBAPE.BR 16, nr 3 (wrzesień 2018): 410–27. http://dx.doi.org/10.1590/1679-395162526.
Pełny tekst źródłaStreszczenie:
Resumo Este artigo, de caráter reflexivo-teórico, avalia conceitos de Immanuel Kant (1724-1804) com o objetivo de construir um instrumental teórico capaz de indicar diretrizes para o planejamento das práticas de Ensino Superior em cursos de Administração. O estudo descreve os conceitos básicos sobre conhecimento, razão e juízos, apresentando modelo ilustrativo no qual se evidenciam alguns esclarecimentos e interpretações profícuas na revisão e montagem de cursos de Administração. Trata-se da primeira etapa de teorização, que deve ser sucedida por trabalhos técnicos com vistas à implantação das ideias gerais aqui apresentadas.
14
Gning, Maurice. "The Ethical Void or the Parody of Western Modernity in Golding’s Lord of the Flies". Traduction et Langues 19, nr 2 (31.12.2020): 50–66. http://dx.doi.org/10.52919/translang.v19i2.363.
Pełny tekst źródłaStreszczenie:
This paper examines the issue of ethics in Lord of the Flies (1954) by the English Postmodern writer, William Golding (1911-1993). The study is grounded on some ethical principles drawn from the moral philosophy of Immanuel Kant (1724-1804). It concludes that ethics is absent in the environment where Golding’s characters evolve. This absence of ethical references mainly results from western modernity that called into question all former references that provided moral ideals. As such, Lord of Flies enacts, with much irony, the ethical void in which western modernity introduced humanity.
15
Da Silva, Marco. "NIETZSCHE COM E CONTRA KANT". Revista Paranaense de Filosofia 4, nr 1 (22.07.2024): 55–71. http://dx.doi.org/10.33871/27639657.2024.4.1.8531.
Pełny tekst źródłaStreszczenie:
O primeiro objetivo é compreender alguns pontos básicos da Ética do Dever articulada por Immanuel Kant (1724-1804). Na sequência, busca-se compreender as críticas a essa filosofia por parte de Nietzsche (1844-1900), que enfocavam a abordagem racionalista e universalista de Kant à moralidade. Nietzsche promoveu uma moralidade mais individualista e de afirmação da vida baseada na vontade e nos instintos do indivíduo. Portanto, há um claro conflito entre suas filosofias morais, embora as críticas de Nietzsche fossem dirigidas à teoria moral de Kant, não a Kant como indivíduo. Nietzsche viu a filosofia moral de Kant como representando uma moralidade "sacerdotal" que nega a vida, enquanto ele queria promover uma moralidade que afirma a vida. Dessa forma, questionaremos as noções kantianas de dever, liberdade, imperativo categórico, moralidade e virtude. Em contrapartida, analisaremos as questões de Nietzsche sobre a impossibilidade da moralidade pelo dever, a crítica ao imperativo categórico, e a própria coisa, mostrando o que pode servir de ensaio para a ideia de virtude do autor.
16
GARCÍA CRUZ, Cándido Manuel. "El Pensamiento Geológico de Immanuel Kant (1724-1804) en Relación con el Actualismo-Uniformitarismo". Cuadernos Dieciochistas 20 (6.12.2019): 387. http://dx.doi.org/10.14201/cuadieci201920387415.
Pełny tekst źródła
17
Dos Santos, Robinson. "Educação moral e civilização cosmopolita: atualidade da filosofia prática de Kant". Revista Iberoamericana de Educación 41, nr 4 (10.02.2007): 1–10. http://dx.doi.org/10.35362/rie4142445.
Pełny tekst źródłaStreszczenie:
As questões suscitadas por Immanuel Kant (1724-1804): "o que posso conhecer?", "o que devo fazer?" e "o que posso esperar?" conduzem a uma quarta e única questão que, tanto incorpora, quanto sintetiza as anteriores: "o que é o homem?", isto é, podem ser resumidas na indagação sobre o ser humano. Deste modo, o sistema filosófico kantiano pode ser visto como uma resposta sistemática, com variações e níveis distintos, para tal questão. De acordo com a sua percepção, será por meio de um processo de moralização que a humanidade conquistará a autonomia e a maioridade, isto é, a emancipação. Este ideal de humanidade é caracterizado por Kant como civilização cosmopolita. A idéia de um progresso da civilização para um estado melhor é um dos pressupostos básicos da relação entre pessoa e sociedade em Kant. Para isso é indispensável o que Kant define como educar numa perspectiva cosmopolita.
18
Bordin, Reginaldo Aliçandro, i Isabella Soares Cardoso. "A RELAÇÃO ENTRE DISCIPLINA, INSTRUÇÃO (CONHECIMENTO) E MORAL NO PENSAMENTO PEDAGÓGICO DE IMMANUEL KANT". Educere et Educare 18, nr 45 (12.04.2023): 68–84. http://dx.doi.org/10.48075/educare.v18i45.30511.
Pełny tekst źródłaStreszczenie:
O objetivo deste estudo é compreender o problema educacional em Immanuel Kant (1724-1804) a partir dos conceitos de disciplina, instrução (conhecimento) e moral. Para isso, partiremos de uma análise filosófica de alguns textos de Kant, especialmente os textos Sobre a Pedagogia; Resposta à questão: o que é esclarecimento? e Notícias do prof. Immanuel Kant sobre a organização de suas preleções no semestre de inverno de 1765 -1766. Kant considera a educação imprescindível para formar no homem as condições de sociabilidade (de civilidade) e autonomia de pensamento. Para que a educação ocorra, é necessária a disciplina, a fim de domar os instintos – controlar as disposições violentas (as inclinações sensíveis ou naturais) e formar indivíduos civilizados, o que implica retirar o homem da selvageria. Além disso, esse modelo também pressupõe o conhecimento, uma vez que ele entende a necessidade da disciplina intelectual para o ato de conhecer. Para conhecer, é preciso tanto ter racionalidade quanto os instrumentos que a desenvolvem. O resultado esperado é o da compreensão de como estão articulados no processo educacional, a disciplina e a instrução (o conhecimento), assuntos ainda relevantes na atualidade. Para o cumprimento do objetivo proposto, faremos a leitura analítica dos textos kantianos, em colaboração com estudiosos sobre o tema.
19
الـمحمداويّ, علّي عبّود مالـك. "مثالـيات الـتّعاقد وأثرها في الـفـلـسـفـة الـمعاصرة: في قدرة الأطر الـأخلاقيّة على تحقيق الـسّلم والـتّعايش. دراسة في فكر كانط ورولز". لارك 3, nr 34 (16.07.2019): 269–78. http://dx.doi.org/10.31185/lark.vol3.iss34.1111.
Pełny tekst źródłaStreszczenie:
الملخص: إن الجدل بين القانونيّ والأخلاقيّ يعدُّ إشكالاً لا قرارة له، ولا نهاية لطريق النّقاش فيه ، فبين من يدمجهما وبين من يسوِّغ أحدهما بالآخر، و ثالث ينتصر لجهة بالضد من الأُخرى، نجد أنفسنا أمام منجزات فلسفيّة كبيرة ومتشعبة، وإذا ما أضفنا البحث في قدرة الاتفاق المثاليّ الخلقيّ على إنشاء بيئة سلميّة وواقعيّة تتخذ التّعايش والتّضامن معياراً لها، وإنَّني لأجد في ايمانويل كانط Immanuel Kant (1724-1804) وجون رولز John Rawls (2002-1921) مثالاً بارزاً لدراسة هذه الاشكاليّة، لأنَّني أعتقد أنَّهما بقدر تمثيلهما لحقب زمنيّة مختلفة فهما لا يزالان يطرحان الرّهان نفسه في إمكان القانونيّ عبر الأخلاقيّ ونتيجة ذلك في التّعايش والسّلم المجتمعيّ.متوالية الحكايات: عبر ثلاث شخصيات متتالية بتراتب منتظم: شخصية سعد وزكريا، واخيراً هناء.
20
Moore, Harry. "The Transcendental Unity of Apperception and Christian Apophaticism". Irish Theological Quarterly 87, nr 4 (31.10.2022): 334–56. http://dx.doi.org/10.1177/00211400221127126.
Pełny tekst źródłaStreszczenie:
This study provides an original theological interpretation of Immanuel Kant’s (1724–1804) Transcendental Unity of Apperception in light of Nicholas of Cusa’s (1401–1464) apophaticism. The study will show that Kant’s Transcendental Unity contains a thoroughly anti-theological premise. This is namely that our own ‘I think’ grounds the distinction between the transcendent (that which we think but don’t know) and immanent (that which we know). This premise is then contrasted with Cusa’s conception whereby the distinction is grounded in the transcendent itself. Whilst for Kant our thought itself produces the distinction between ‘thinking’ (Denken) and ‘knowing’ (Erkennen), for Cusa the distinction between ‘knowing that’ (quia est), and ‘knowing what’ (quid est) is produced by God himself.
21
Mulinari e Silva, Filicio. "EDUCAÇÃO COMO BASE PARA A LIBERDADE". PÓLEMOS – Revista de Estudantes de Filosofia da Universidade de Brasília 2, nr 4 (20.03.2014): 106–24. http://dx.doi.org/10.26512/pl.v2i4.11571.
Pełny tekst źródłaStreszczenie:
A educação é para Immanuel Kant (1724-1804) tanto atividade cotidiana (prática pedagógica) como também um objeto de reflexão filosófica, principalmente quanto entendida enquanto auxiliadora na formação do indivíduo moral. Nesse sentido, ao se partir do pressuposto kantiano de que o homem não nasce moral, mas torna-se moral, tem-se a hipótese de que a educação para Kant seria responsável por ajudar a formação moral do indivíduo, formação esta fundamentada principalmente na possibilidade de aquisição da autonomia por parte do sujeito. Assim sendo, a questão que se põe é: como pode a educação, tomada aqui enquanto prática pedagógica, ajudar o indivíduo a alcançar a autonomia e, assim, formar indivíduos moralmente corretos? Desse modo, tendo como fundamento os escritos kantianos, o presente artigo tem como objetivo analisar o modo como Kant entende a relação entre educação, moralidade e autonomia para, ao fim, fundamentar uma prática filosófico pedagógica baseada na formação moral de indivíduos.
22
Rodrigues Simões, Felipe. "Impulsionando a lei moral: o lugar sistemático da antropologia no interior da filosofia prática". Intuitio 13, nr 1 (10.06.2020): e35980. http://dx.doi.org/10.15448/1983-4012.2020.1.35980.
Pełny tekst źródłaStreszczenie:
O presente artigo pretende apontar a problemática da antropologia e sua relação com a filosofia prática no pensamento de Immanuel Kant (1724-1804). O trabalho, desse modo, não apenas tenciona retomar os pontos centrais que estruturam a parte pura da ética kantiana (entendida como filosofia da liberdade), mas também busca chamar a atenção para sua parte impura, a saber: o “homem empírico” e a “consciência moral comum”. Logo, embora uma metafísica dos costumes não possa ser fundada empiricamente, a posição de Kant será a de que poderíamos, pelo menos, realizá-la nesse âmbito, desde que observadas e descritas, por meio “das diferentes doutrinas da razão prática pura”, as condições pelas quais a “ação humana do indivíduo, dos grupos e da própria espécie” encontram-se amparadas. As implicações disso, contudo, não serão propriamente tratadas em sua totalidade, mas introduzidas segundo a ordem de importância necessária à construção do que Kant denominou como sendo “um sistema da liberdade semelhante a um sistema da natureza”.
23
Da Encarnação Galvão França, Gustavo. "Debates acerca das apropriações da ética kantiana". Revista Primordium 5, nr 9 (22.10.2020): 95–134. http://dx.doi.org/10.14393/reprim-v5n9a2020-56172.
Pełny tekst źródłaStreszczenie:
Este artigo procura colocar em foco a interpretação de John Rawls (1921-2002) acerca da ética de Immanuel Kant (1724-1804). Sendo Rawls, talvez, o autor contemporâneo que mais ecos encontrou lançando uma teoria política original que reclama para si uma herança kantiana, faz-se de grande importância esclarecer os pontos centrais de sua apropriação e os questionamentos levantados por outros comentadores de Kant que possuem leituras conflitantes do filósofo de Königsberg. Assim, tratarei, em primeiro lugar, do forte formalismo que Rawls atribui a Kant, derivado, em grande parte, de seu foco na primeira formulação do imperativo categórico em detrimento das demais. Em seguida, abordarei a consequência particular que o professor de Harvard extrai daí e que batiza de construtivismo ético: além de o imperativo categórico se constituir num procedimento vazio de teste das máximas particulares, esse procedimento verdadeiramente cria os princípios morais a partir da razão. Anteriormente à atividade racional, inexistem fatos morais. Por fim, trarei um brevíssimo resumo das críticas dirigidas por outros autores a essa caracterização construtivista do pensamento moral kantiano, buscando apresentar os argumentos dos que preferem enquadrar Kant como um realista em moral.
Debates surrounding appropriations of Kantian ethics: doubts about John Rawls' constructivism
Abstract: This article seeks to throw light on John Rawls’s (1921-2002) interpretation of Immanuel Kant’s (1724-1804) ethics. Being Rawls, perhaps, the contemporary author that has found more repercussion proposing a political theory which claims a kantian inheritance, it’s greatly important to clarify the central points of his appropriation and the questionings arisen by others Kant’s commentators which have conflicting views about the German philosopher. Therefore, first of all, I will consider the Strong formalism that Rawls attributesto Kant, derived mainly of his focus on the categorical imperative’s first formulacion, to the detriment of the others. Then, I willl talk about the particular consequence the Harvard’s professor draws from that, which he baptizes ethical constructivism: not only the categorical imperative is simply an empty procedure to test the particular maxims, but also this procedure truly creates the moral principles from reason alone. Previous to the racional activity, there is no moral facts. Finally, I will bring a brief summary of the critics made by other authors to that constructivist caracterization of the kantian moral thought, trying to introduce the arguments of those who prefer to classify Kant as a moral realist.
24
Kertz-Welzel, Alexandra. "What Kant Really Said: Facts and Fiction in International Music Education Philosophy". Philosophy of Music Education Review 32, nr 1 (marzec 2024): 16–33. http://dx.doi.org/10.2979/pme.00004.
Pełny tekst źródłaStreszczenie:
Abstract: In international philosophy of music education, there are some philosophers who are important points of reference. One of them is the German Immanuel Kant (1724–1804). While his philosophy is complex, an oversimplified understanding of his ideas turned him into the “bad guy” of international music education philosophy, being in favor for instance of art for its own sake. His assumed ideas are thought to be the foundation of aesthetic education, in opposition to music education concepts promoting praxis and social change. The prominent role Kant plays leads to questions: Can an eighteenth-century philosopher be blamed for twentieth-century music education concepts and their supposed aberrations? And what did Kant really say? By addressing these and related questions, this paper offers fresh perspectives on Kant’s original concept and the role his assumed ideas play in international music education philosophy, aiming at revising some discourses around them. Furthermore, Kant as a case in point, can lead to general considerations about the function of philosophy in music education philosophy.
25
Lima Filho, José Edmar. "Esclarecimento e educação em Kant: a autonomia como projeto de melhoramento humano". Trans/Form/Ação 42, nr 2 (czerwiec 2019): 59–84. http://dx.doi.org/10.1590/0101-3173.2019.v42n2.04.p59.
Pełny tekst źródłaStreszczenie:
Resumo: A presente exposição propõe a tese, com base no pensamento de Immanuel Kant (1724-1804), de que educação e melhoramento humano são noções que se implicam necessariamente. Isso significa que não se pode conceber, desde a posição kantiana, uma proposta pedagógica cujo cume não desemboque na construção de si do sujeito como instância racional teórico-prática. Parte-se, pela leitura imanente da opera kantiana, da necessidade da admissão da unidade da razão, para se desdobrarem os argumentos que pretendem justificar a posição da pedagogia como o cumprimento do ideal de Esclarecimento moderno, o qual articula em seu bojo o desenvolvimento do indivíduo, seja do ponto de vista teórico-especulativo, seja daquele moral. Ao fim e ao cabo, a proposta da educação coincide com a proposta do Esclarecimento, que, por sua vez, nada mais é que aquela da autoconstrução do sujeito como senhor de si mesmo, como horizonte aberto em permanente aprimoramento.
26
Ribas, Alexandre Domingues, i Antonio Carlos Vitte. "O curso de Geografia Física de Immanuel Kant (1724-1804): uma contribuição para a história e a epistemologia da ciência geográfica". GEOgraphia 10, nr 19 (28.04.2010): 103. http://dx.doi.org/10.22409/geographia2008.1019.a13554.
Pełny tekst źródłaStreszczenie:
Resumo: Há um relativo depauperamento no tocante ao nosso conhecimento a respeito da relação entre a filosofia kantiana e a constituição da geografia moderna e, conseqüentemente, científica. Esta relação, quando abordada, o é - vezes sem conta - de modo oblíquo ou tangencial, isto é, ela resta quase que exclusivamente confinada ao ato de noticiar que Kant ofereceu, por aproximadamente quatro décadas, cursos de Geografia Física em Königsberg, ou que ele foi o primeiro filósofo a inserir esta disciplina na Universidade, antes mesmo da criação da cátedra de Geografia em Berlim, em 1820, por Karl Ritter. Não ultrapassar a pueril divulgação deste ato em si mesma só nos faz jogar uma cortina sobre a ausência de um discernimento maior acerca do tributo de Kant àfundamentação epistêmica da geografia moderna e científica. Abrir umafrincha nesta cortina denota, necessariamente, elucidar o papel e o lugardo “Curso de Geografia Física” no corpus da filosofia transcendental kantiana. Assim sendo, partimos da conjectura de que a “Geografia Física” continuamente se mostrou, a Kant, como um conhecimento portador de um desmedido sentido filosófico, já que ela lhe denotava a própria possibilidade de empiricização de sua filosofia. Logo, a Geografia Física seria, para Kant, o embasamento empírico de suas reflexões filosóficas, pois ela lhe comunicava a empiricidade da invenção do mundo; ela lhe outorgava a construção metafísica da “superfície da Terra”. Destarte, da mesma maneira que a Geografia, em sua superfície geral, conferiu uma espécie de atributo científico à validação do empírico da Modernidade (desde os idos do século XVI), a Geografia Física apresentou-se como o sustentáculo empírico da reflexão filosófica kantiana acerca da “metafísica da natureza” e da “metafísica do mundo”.THE COURSE OF PHYSICAL GEOGRAPHY OF IMMANUEL KANT(1724-1804): CONTRIBUTION FOR THE GEOGRAPHICALSCIENCE HISTORY AND EPISTEMOLOGYAbstract: There is a relative weakness about our knowledge concerningKant philosophy and the constitution of modern geography and,consequently, scientific geography. That relation, whenever studied,happens – several times – in an oblique or tangential way, what means thatit lies almost exclusively confined in the act of notifying that Kant offered,for approximately four decades, “Physical Geography” courses inKonigsberg, or that he was the first philosopher teaching the subject at anyCollege, even before the creation of Geography chair in Berlin, in 1820, byKarl Ritter. Not overcoming the early spread of that act itself only made usthrow a curtain over the absence of a major understanding about Kant’stribute to epistemic justification of modern and scientific geography. Toopen a breach in this curtain indicates, necessarily, to lighten the role andplace of Physical Geography Course inside Kantian transcendentalphilosophy. So, we began from the conjecture that Physical Geography hasalways shown, by Kant, as a knowledge carrier of an unmeasuredphilosophic sense, once it showed the possibility of empiricization of hisphilosophy. Therefore, a Physical Geography would be, for Kant, theempirics basis of his philosophic thoughts, because it communicates theempiria of the world invention; it has made him to build metaphysically the“Earth’s surface”. In the same way, Geography, in its general surface, hasgiven a particular tribute to the empiric validation of Modernity (since the16th century), Physical Geography introduced itself as an empiric basis toKantian philosophical reflection about “nature’s metaphysics” and the“world metaphysics” as well.Keywords: History and Epistemology of Geography, Physical Geography,Cosmology, Kantian Transcendental Philosophy, Nature.
27
Ribas, Alexandre Domingues, i Antonio Carlos Vitte. "O curso de Geografia Física de Immanuel Kant (1724-1804): uma contribuição para a história e a epistemologia da ciência geográfica". GEOgraphia 10, nr 19 (28.04.2010): 103. http://dx.doi.org/10.22409/geographia2008.v10i19.a13554.
Pełny tekst źródłaStreszczenie:
Resumo: Há um relativo depauperamento no tocante ao nosso conhecimento a respeito da relação entre a filosofia kantiana e a constituição da geografia moderna e, conseqüentemente, científica. Esta relação, quando abordada, o é - vezes sem conta - de modo oblíquo ou tangencial, isto é, ela resta quase que exclusivamente confinada ao ato de noticiar que Kant ofereceu, por aproximadamente quatro décadas, cursos de Geografia Física em Königsberg, ou que ele foi o primeiro filósofo a inserir esta disciplina na Universidade, antes mesmo da criação da cátedra de Geografia em Berlim, em 1820, por Karl Ritter. Não ultrapassar a pueril divulgação deste ato em si mesma só nos faz jogar uma cortina sobre a ausência de um discernimento maior acerca do tributo de Kant àfundamentação epistêmica da geografia moderna e científica. Abrir umafrincha nesta cortina denota, necessariamente, elucidar o papel e o lugardo “Curso de Geografia Física” no corpus da filosofia transcendental kantiana. Assim sendo, partimos da conjectura de que a “Geografia Física” continuamente se mostrou, a Kant, como um conhecimento portador de um desmedido sentido filosófico, já que ela lhe denotava a própria possibilidade de empiricização de sua filosofia. Logo, a Geografia Física seria, para Kant, o embasamento empírico de suas reflexões filosóficas, pois ela lhe comunicava a empiricidade da invenção do mundo; ela lhe outorgava a construção metafísica da “superfície da Terra”. Destarte, da mesma maneira que a Geografia, em sua superfície geral, conferiu uma espécie de atributo científico à validação do empírico da Modernidade (desde os idos do século XVI), a Geografia Física apresentou-se como o sustentáculo empírico da reflexão filosófica kantiana acerca da “metafísica da natureza” e da “metafísica do mundo”.THE COURSE OF PHYSICAL GEOGRAPHY OF IMMANUEL KANT(1724-1804): CONTRIBUTION FOR THE GEOGRAPHICALSCIENCE HISTORY AND EPISTEMOLOGYAbstract: There is a relative weakness about our knowledge concerningKant philosophy and the constitution of modern geography and,consequently, scientific geography. That relation, whenever studied,happens – several times – in an oblique or tangential way, what means thatit lies almost exclusively confined in the act of notifying that Kant offered,for approximately four decades, “Physical Geography” courses inKonigsberg, or that he was the first philosopher teaching the subject at anyCollege, even before the creation of Geography chair in Berlin, in 1820, byKarl Ritter. Not overcoming the early spread of that act itself only made usthrow a curtain over the absence of a major understanding about Kant’stribute to epistemic justification of modern and scientific geography. Toopen a breach in this curtain indicates, necessarily, to lighten the role andplace of Physical Geography Course inside Kantian transcendentalphilosophy. So, we began from the conjecture that Physical Geography hasalways shown, by Kant, as a knowledge carrier of an unmeasuredphilosophic sense, once it showed the possibility of empiricization of hisphilosophy. Therefore, a Physical Geography would be, for Kant, theempirics basis of his philosophic thoughts, because it communicates theempiria of the world invention; it has made him to build metaphysically the“Earth’s surface”. In the same way, Geography, in its general surface, hasgiven a particular tribute to the empiric validation of Modernity (since the16th century), Physical Geography introduced itself as an empiric basis toKantian philosophical reflection about “nature’s metaphysics” and the“world metaphysics” as well.Keywords: History and Epistemology of Geography, Physical Geography,Cosmology, Kantian Transcendental Philosophy, Nature.
28
Nilsen, Fredrik. "Heteronomi som forutsetning for autonomi". 1700-tal: Nordic Journal for Eighteenth-Century Studies 18 (15.06.2021): 44–65. http://dx.doi.org/10.7557/4.5207.
Pełny tekst źródłaStreszczenie:
In his major works in ethics, Immanuel Kant (1724—1804) does not pay much attention to the question how humans become moral. The main tasks for Kant in these works are to establish the moral law and discuss its application. However, in his minor works in ethics and pedagogy he draws our attention to the question mentioned and claims that humans first become moral when they get 16 years old. Before we reach this age, our will (Willkür) is able to choose, that means prioritize, between rationality (the moral law) and sensitivity (inclinations), but our will (Wille) lacks the capacity to impose the moral law on ourselves. To evolve in this regard so that our will becomes fully moral and autonomous, we need moral restrictions from other people with more moral experience. The relevant Kantian distinction in this regard is the distinction Kant draws between persons and moral actors in the wake of his formula of the categorical imperative called the formula of humanity. According to this distinction, a person needs to be educated heteronomously in order to reach the level of moral actor and become autonomous. Constraint is therefore a necessary condition for self-constraint.
29
De Souza, Draiton Gonzaga. "Apresentação". Veritas (Porto Alegre) 49, nr 1 (30.12.2004): 1. http://dx.doi.org/10.15448/1984-6746.2004.1.34480.
Pełny tekst źródłaStreszczenie:
O presente número da revista Veritas reúne textos relacionados, quase em sua maioria, à filosofia de língua alemã, que em 2004 merece, sem dúvida, destaque especial. Neste ano comemoramos o bicentenário da morte de Immanuel Kant (1724-1804). No mundo inteiro, realizar-se-ão importantes eventos dedicados à filosofia de um dos maiores gênios da história do pensamento ocidental. Também a Seção Rio Grande do Sul da Sociedade Kant Brasileira www.pucrs.br/pgfilosofia/kant, presidida pelo Prof. Dr. Nythamar de Oliveira (PUCRS), promoverá um Colóquio sobre o filósofo de Konigsberg em maio, em Porto Alegre, juntamente com o Instituto Goethe, reunindo renomados especialistas no pensamento kantiano no Brasil e da Alemanha. Este evento insere-se nas atividades que antecedem o X. Congresso Internacional Kant, previsto para a primeira semana de setembro de 2005, em São Paulo, sob a presidência do Prof. Dr. Valério Rohden.Ainda em 2004, dois professores do Programa de Pós-Graduação em Filosofia da PUCRS também comemorarão datas especiais: Prof. Dr. Ernildo Stein festeja seus 70 anos, em julho, e Prof. Dr. Hans-Georg Flickinger completa 60 anos, em agosto. Estes dois eminentes professores dedicam grande parte de sua atividade intelectual à filosofia alemã, num diálogo crítico permanente com autores como Hegel, Husserl, Heidegger, Marx e Gadamer.
30
Silva, Vitor Gomes da. "A Crítica da razão prática: o grande projeto moral de Kant". Research, Society and Development 9, nr 7 (22.05.2020): e464974389. http://dx.doi.org/10.33448/rsd-v9i7.4389.
Pełny tekst źródłaStreszczenie:
O objetivo do presente artigo é apresentar um estudo sobre a obra crítica da prática de Kant. Faz-se um ensaio teórico no qual se busca desvelar os saberes kantianos. Dentre as três célebres exposições críticas de Immanuel Kant (1724-1804), a Crítica da Razão Prática (1788) é geralmente apontada como o grande projeto moral do filósofo de Königsberg. Já na primeira crítica, a saber, a Crítica da Razão Pura (1781), o pensar especulativo era indicado como uma espécie de prolegômeno para uma reflexão sobre a autonomia do âmbito prático da razão. Kant escreveu a segunda crítica em um ambiente polêmico, no qual a Fundamentação da Metafísica dos Costumes (1785), que serve de introdução aos principais temas de sua segunda Crítica, havia sofrido diversos ataques de seus contemporâneos em virtude de suas pretensas formulações abstratas. Assim, a Crítica da Razão Prática surgiu motivada pelas questões colocadas contra a Fundamentação, contudo, mesmo tendo esse ambiente crítico em torno de si, Kant não limitou aquela a uma obra meramente polêmica e deu continuidade a seu projeto de fundamentação de uma metafísica da moral. Se por um lado, tal projeto contribuiu para o rechaço dos equívocos de seus críticos mais ferrenhos, por outro, e mais importante, desejou demonstrar a universalidade de unidade racional que precede a ação humana virtuosa.
31
Fatah, Rahmat Abd. "Recognize Max Weber's Social Action Theory in Individual Social Transformation". International Journal of Multidisciplinary Approach Research and Science 2, nr 02 (1.03.2024): 659–66. http://dx.doi.org/10.59653/ijmars.v2i02.681.
Pełny tekst źródłaStreszczenie:
Every individual in his social reality always performs social actions, whether in a state of realization or not, these actions continue to run dynamically along with the dynamics of self-situation with the reality of his life. This paper uses narrative literature review to recognize Max Weber's Social Action Theory. It is found that Weber's social action theory originated from the formation of a cultural tradition of thought by his father and mother as well as the formal formation of his learning process and was certainly influenced by the German historian, philosopher, economist and political theorist Immanuel Kant (1724-1804) as well as influenced by Nietzsche (1844-1900). It is found that social action always has motives (Intention) and meaning (Meaning) directed to others and to oneself. Transformational social action can be rational which he calls instrumental rationality and value rationality. As well as being Non-Rational. He called it Affection-oriented social action and Traditional Orientation.
32
França, Gustavo. "Kant sobre o problema da liberdade e do determinismo: uma releitura da Terceira Seção da “Fundamentação da metafísica dos costumes”". Revista Atlantika 1, nr 1 (7.11.2023): 92–130. http://dx.doi.org/10.69577/2965-6257.2023.6.
Pełny tekst źródłaStreszczenie:
O objetivo deste artigo é propor uma reinterpretação da Terceira Seção da “Fundamentação da metafísica dos costumes”, um dos textos mais enigmáticos e mais debatidos de Immanuel Kant (1724-1804). Iniciaremos oferecendo um panorama geral da leitura mais canônica desse texto, que atribui a Kant a intenção de propor uma dedução da realidade da lei moral, dedução essa que teria flagrantemente falhado. Em contrapartida, apresentaremos uma leitura conjunta de três textos kantianos centrais acerca do problema da liberdade e da moralidade: i) a terceira antinomia da razão pura na “Crítica da razão pura”; ii) a própria “Terceira Seção”; e iii) a doutrina do factum da razão na segunda “Crítica”. Tentando trazer à luz a continuidade de fundo entre essas passagens, concluiremos propondo uma chave de leitura diferente para o argumento kantiano que tanto intriga os comentadores. Argumentaremos que não há aqui, na verdade, a tentativa de uma dedução em sentido estrito, mas antes a afirmação de uma distinção categorial entre o âmbito empírico da realidade e o âmbito numênico e a constatação inevitável do fato de nossa consciência da lei moral, que simplesmente se impõe a nós como parte de nossa constituição.
33
Samekto, FX Adji. "NORMATIVITAS KEILMUAN HUKUM DALAM PERSPEKTIF ALIRAN PEMIKIRAN NEO-KANTIAN". Masalah-Masalah Hukum 44, nr 1 (15.01.2015): 11. http://dx.doi.org/10.14710/mmh.44.1.2015.11-17.
Pełny tekst źródłaStreszczenie:
Scientific normativity of law conceived as a character inherent in legal science as a sui generis. Jurisprudence basically study the law, something that initially emerged from the dogmatic belief in philosophy. Dogmaticism refuse to alter beliefs one iota. The teachings of dogmatic philosophy stems from the teachings of Plato (428-347 BC) and is reflected in the legal enforceability. Dogmaticism in the law is reflected in the Corpus Juris Civilis. Along with the development of post Era Scholastic philosophical thinking, the philosophy synthesizes thought between dogmatic thinking and skeptic has appeared in the Age of Enlightment.This idea is reflected in Transcendental Idealist philosophy thought of Immanuel Kant (1724 to 1804). The core idea is that real human beings are given the ability tounderstand based on empirical experience and actually also able to gain an understanding of the human being that is the essence of symptoms. Transcendental Idealist, thus dynamic, moving to look for values that are useful for life. Transcendental Idealist thought then be adopted Kelsen (18811973) in the teaching of normativity in legal positivism (legal positivism). Normativity in the teachings of Hans Kelsen’s legal positivismderived from the integration of empirical positivism and idealistic positivism.Keywords : Normativity, Neo-kantian, Hans Kelsen, Transsendental IdealisNormativitas keilmuan hukum dikonsepsikan sebagai karakter yang melekat pada keilmuan hukum sebagai cabang ilmu yang bersifat sui generis.Disebut demikian karena ilmu hukum pada dasarnya mempelajari hukum, sesuatu yang pada awalnya dimunculkan dari pemikiran filsafat yang beraliran dogmatik. Pemikiran filsafat dogmatik menolak alternatif keyakinan (belief) lain dalam berpikir. Pemikiran filsafat dogmatik bermula dari ajaran Plato (428-347 SM) dan tercermin dalam keberlakuanhukum. Dogmatika dalam hukum sangat tercermin dalam Corpus Juris Civilis. Seiring dengan perkembangan pemikiran filsafat pasca Era Skolastik, maka pemikiran filsafat yang mensintesakan antara pemikiran dogmatik dan skeptik telah muncul di Era Pencerahan.Pemikiran tercermin dari filsafat pemikiran Transendental Idealis dari Immanuel Kant (1724-1804). Inti pemikirannya adalah bahwa manusia sesungguhnya diberi kemampuan untuk memahami berdasarkan pengalaman empirisdan sesungguhnya pula manusia mampu mendapat pengertian tentang gejala yang bersifat esensi. Transendental Idealis, dengan demikian bersifat dinamis, bergerak untuk mencari nilai-nilai yang berguna untuk kehidupan. Pemikiran Transendental Idealis inilah yang kemudian menjadi landasan pemikiran Hans Kelsen (1881-1973) dalam mengajarkan normativitas dalam positivisme hukum (legal positivism). Normativitas dalam positivisme hukum ajaran Hans Kelsen bersumber dari integrasipositivisme empiris dan empirisme idealis.Kata Kunci : Normativitas, Neo-kantian, Hans Kelsen, Transsendental Idealis
34
METTINI, EMILIANO. "UNIVERSAL PRINCIPLES IN POLITICAL PHILOSOPHY OF DANTE ALIGHIERI AND IMMANUEL KANT". Arhe 18, nr 35 (3.03.2022): 49–78. http://dx.doi.org/10.19090/arhe.2021.35.49-78.
Pełny tekst źródłaStreszczenie:
Ideals of universal power able to manage and solve social and ethical (religious) questions as many ways to reach the highest wisdom, and consequently, fullest well-being of humankind to reach a perpetual peace are present throughout human history so that we can find these ideals in Plato’s Republic, in Aristotle’s Politeia and other works concerning the establishment of more or less utopic “states” and commonwealth since our days. In the present essay we shall scrutinize the universalistic vision of Italian thinker Dante Alighieri (1265–1321) and the cosmopolitan idea of German philosopher Immanuel Kant (1724–1804). We decided to analyze the political philosophy of those thinkers on the following grounds: on one hand, D. Alighieri took as the basis of his rumination Roman Empire that having as solid basis of its universalistic ideology Right of every Roman citizen (lying on the observance of religious and civil obligations), and the so-called pax romana[1], a theoretical ground on which D. Alighieri would create a communitas a secular led by Reason commonwealth, which might have replaced the so-called humanitas (in Augustinian understanding of such idea); and, on the other hand, I. Kant tried to explain how human self-improvement under the right use of Reason (that we understand like ethical ruling principle of humankind) can be achieved to lead human beings from the state of nature (a semi-brutal one) to the state of reason, which would have as final end a perpetual peace in a universal republic. On those bases we shall try to detect common theoretical and ideal features between D. Alighieri and I. Kant’s vision, so to prove that universalistic power is not a despotic power, but a unifying power under ethical and spiritual principles of the whole humankind.
[1] The Pax Romana (Latin for "Roman Peace") is a roughly 200-year-long time span lasting from accession of Caesar Augustus, founder of the Empire (27 BC) to the death of Marcus Aurelius (180 AD) identified as a period and golden age of increased as well as sustained Roman imperialism, order, prosperous stability, hegemonial power and expansion, despite several revolts and internal political riots.
35
METTINI, EMILIANO. "UNIVERSAL PRINCIPLES IN POLITICAL PHILOSOPHY OF DANTE ALIGHIERI AND IMMANUEL KANT". Arhe 18, nr 36 (27.01.2022): 205–33. http://dx.doi.org/10.19090/arhe.2021.36.205-233.
Pełny tekst źródłaStreszczenie:
Ideals of universal power able to manage and solve social and ethical (religious) questions as many ways to reach the highest wisdom, and consequently, fullest well-being of humankind to reach a perpetual peace are present throughout human history so that we can find these ideals in Plato’s Republic, in Aristotle’s Politeia and other works concerning the establishment of more or less utopic “states” and commonwealth since our days. In the present essay we shall scrutinize the universalistic vision of Italian thinker Dante Alighieri (1265–1321) and the cosmopolitan idea of German philosopher Immanuel Kant (1724–1804). We decided to analyze the political philosophy of those thinkers on the following grounds: on one hand, D. Alighieri took as the basis of his rumination Roman Empire that having as solid basis of its universalistic ideology Right of every Roman citizen (lying on the observance of religious and civil obligations), and the so-called pax romana[1], a theoretical ground on which D. Alighieri would create a communitas a secular led by Reason commonwealth, which might have replaced the so-called humanitas (in Augustinian understanding of such idea); and, on the other hand, I. Kant tried to explain how human self-improvement under the right use of Reason (that we understand like ethical ruling principle of humankind) can be achieved to lead human beings from the state of nature (a semi-brutal one) to the state of reason, which would have as final end a perpetual peace in a universal republic. On those bases we shall try to detect common theoretical and ideal features between D. Alighieri and I. Kant’s vision, so to prove that universalistic power is not a despotic power, but a unifying power under ethical and spiritual principles of the whole humankind.
[1] The Pax Romana (Latin for "Roman Peace") is a roughly 200-year-long time span lasting from accession of Caesar Augustus, founder of the Empire (27 BC) to the death of Marcus Aurelius (180 AD) identified as a period and golden age of increased as well as sustained Roman imperialism, order, prosperous stability, hegemonial power and expansion, despite several revolts and internal political riots.
36
Rodrigues Simões, Felipe. "A liberdade como causalidade da razão pura: entre o formalismo da lei e a sua aplicação à natureza". Griot : Revista de Filosofia 20, nr 1 (12.02.2020): 118–30. http://dx.doi.org/10.31977/grirfi.v20i1.1445.
Pełny tekst źródłaStreszczenie:
Seguiremos com a leitura da Crítica da razão prática (1788), de Immanuel Kant (1724-1804), buscando apoio em dois eixos centrais: a) a formulação do imperativo categórico; b) a doutrina do fato da razão. A escolha desse percurso sustenta a posição de que, não obstante as inúmeras formulações dadas ao imperativo da moralidade ao longo da Fundamentação, haveria, nos termos da segunda Crítica, uma formulação mais clara e precisa desse princípio. Em relação à doutrina do fato da razão, a mesma será tratada em dois sentidos: de um lado, a partir de uma tentativa de reconstrução das teses originais de Kant, com base no percurso textual do filósofo; de outro, mostrando em que medida essa doutrina representa uma mudança de posição em relação às impossibilidades encontradas na FMC. O objetivo, com efeito, será o de mostrar como Kant deixa de ocupar-se da tarefa de deduzir analiticamente o conceito de liberdade a partir do conceito de vontade, sendo, precisamente, o apelo ao fato da razão o traço distintivo dessa mudança. Disso se concluirá que não apenas a razão pura pode ser prática, mas que só ela, e não a razão restringida empiricamente, é incondicionalmente prática. De saída, falaremos da distinção entre vontade e arbítrio, ressaltando seu significado para a compreensão do conceito de autonomia face à antropologia e à natureza humana.
37
Vázquez, María Jesús. "Call for Papers: VI Congreso Internacional SEKLE, Caminos kantianos del pensar." Revista de Estudios Kantianos 7, nr 2 (5.12.2022): 526. http://dx.doi.org/10.7203/rek.7.2.25611.
Pełny tekst źródłaStreszczenie:
La Sociedad de Estudios Kantianos en Lengua Española (SEKLE) invita a participar en el Congreso Internacional que tendrá lugar en Santiago de Compostela del 15 al 19 de julio del 2024. El VI Congreso Internacional de la SEKLE celebra no solo el encuentro bienal de esta Sociedad de Estudios Kantianos sino también el tricentenario del nacimiento de Immanuel Kant (1724-1804). El lema Caminos del pensar, evoca metafóricamente tanto el Camino de Santiago y la bella ciudad anfitriona, como los múltiples caminos abiertos por el pensar kantiano a tres siglos de su nacimiento. Consideramos la historia evolutiva de su pensamiento, que, desde nuestro punto de vista, no recorre uno, sino varios caminos, lo que también vale para su historia efectual. Etimológicamente la palabra 'camino' o 'caminos' sugiere el problema del método o de los métodos del pensamiento de Kant y existe en nuestro pensador incluso “un camino que todavía no ha sido nunca hollado” (KrV, A 98), a saber, el de la Deducción trascendental de las categorías. Muchos son los caminos, tanto nacionales como internacionales, que pueden traer a las investigadoras y a los investigadores kantianos a Santiago de Compostela, en ocasión del tricentenario de su nacimiento. Además de los temas mencionados, son bienvenidas las contribuciones sobre cualquier otro aspecto del pensamiento de Kant. Los idiomas del congreso son: español, alemán, portugués, inglés, italiano, francés y gallego.
38
Vázquez Lobeiras, María Jesús. "2° Call for Papers: IV Congreso Internacional SEKLE "Caminos kantianos del pensar"". Revista de Estudios Kantianos 8, nr 1 (14.06.2023): 334. http://dx.doi.org/10.7203/rek.8.1.26685.
Pełny tekst źródłaStreszczenie:
La Sociedad de Estudios Kantianos en Lengua Española (SEKLE) invita a participar en el Congreso Internacional que tendrá lugar en Santiago de Compostela del 15 al 19 de julio del 2024. El VI Congreso Internacional de la SEKLE celebra no solo el encuentro bienal de esta Sociedad de Estudios Kantianos sino también el tricentenario del nacimiento de Immanuel Kant (1724-1804). El lema Caminos del pensar, evoca metafóricamente tanto el Camino de Santiago y la bella ciudad anfitriona, como los múltiples caminos abiertos por el pensar kantiano a tres siglos de su nacimiento. Consideramos la historia evolutiva de su pensamiento, que, desde nuestro punto de vista, no recorre uno, sino varios caminos, lo que también vale para su historia efectual. Etimológicamente la palabra 'camino' o 'caminos' sugiere el problema del método o de los métodos del pensamiento de Kant y existe en nuestro pensador incluso “un camino que todavía no ha sido nunca hollado” (KrV, A 98), a saber, el de la Deducción trascendental de las categorías. Muchos son los caminos, tanto nacionales como internacionales, que pueden traer a las investigadoras y a los investigadores kantianos a Santiago de Compostela, con ocasión del tricentenario de su nacimiento. Además de los temas mencionados, son bienvenidas las contribuciones sobre cualquier otro aspecto del pensamiento de Kant. Los idiomas del congreso son: español, alemán, portugués, inglés, italiano, francés y gallego. La modalidad será híbrida.
39
Freitas, Itamar. "Usos da história na formação de pessoas: as experiências do Marquês de Condorcet (1743-1794) e de Immanuel Kant (1724-1804)". Revista Brasileira de História da Educação 13, nr 3 (2013): 117–46. http://dx.doi.org/10.4322/rbhe.2014.006.
Pełny tekst źródła
40
Ali, Forkan. "Connecting East and West through Modern Confucian Thought". Asian Studies 8, nr 3 (22.09.2020): 63–87. http://dx.doi.org/10.4312/as.2020.8.3.63-87.
Pełny tekst źródłaStreszczenie:
This study is an attempt to establish that 20th century’s canonized Taiwanese philosopher Mou Zongsan (1909–1995) has contributed significantly to the innovative burgeoning of modern Confucianism (or New Confucianism) with the revision of Western philosophy. This is based on the hypothesis that if ideas travel through the past to the present, and vice versa, and if intellectual thinking never knows any national, cultural and social boundaries, then there is an obvious intersection and communication of philosophical thoughts of East and West. This article also contemplates the fact that Western philosophies are widely known as they are widely published, read and circulated. Conversely, due to the language barriers philosophy and philosophers from the East are less widely known. Therefore, this research critically introduces and connects the early 20th century Confucian philosopher Shili Xiong (1885–1968), his disciple the contemporary Taiwanese Confucian intellectual Mou Zongsan, along with the Western philosophers Immanuel Kant (1724–1804), Martin Heidegger (1889–1976), and Herman Bavinck (1854–1921), through ideas like moral autonomy, ethics, ontology, and imago Dei. In so doing, the article delineates the path to study 20th century Taiwanese philosophy, or broadly Chinese Confucian philosophy which makes a bridge between the East and the West through Modern Confucianism prevalently called New Confucianism.
41
Souza, Juliano Bonamigo Ferreira de. "Form, technique and liberation: Schiller’s influence on Marcuse’s philosophy of technology". Human Affairs 30, nr 4 (27.10.2020): 535–44. http://dx.doi.org/10.1515/humaff-2020-0046.
Pełny tekst źródłaStreszczenie:
AbstractThis article seeks to analyze the theory of technology formulated by the philosopher Herbert Marcuse (1898–1979). It shows the ways in which the author repurposes fundamental concepts of classical aesthetics in order to formulate a theory of technology aimed at liberating both nature and humanity. To this end, we argue that Marcuse mobilizes the theories of Immanuel Kant (1724–1804) and Friedrich Schiller (1759–1805). In the first part of the article, we tackle some important aspects of Kant’s and Schiller’s aesthetic theories. We begin with an analysis of Kant’s Critique of the Power of Judgment (1790), focusing on central concepts that would later be absorbed by Schiller and Marcuse. Next, we try to show the reception of the Third critique in Schiller’s On the Aesthetic Education of Man (1795) and this author’s contribution to aesthetic studies within political thought. In the second part, we focus on Marcuse’s work, highlighting two key moments in his analysis on technology. We show that his theory undergoes transformation and development until it reaches its stable form in the 1960s and 1970s, during which the author proposes a new theory of technology based on human aesthetic possibilities whose goal is the liberation of nature.
42
Abakare, Chris O. "Kantian Ethics And The Hesc Research: A Philosophical Exploration". PREDESTINASI 13, nr 2 (5.03.2021): 79. http://dx.doi.org/10.26858/predestinasi.v13i2.19534.
Pełny tekst źródłaStreszczenie:
The scientific reports on the successful use of Human Embryonic Stem cells to cure many sicknesses as provoked a long-standing controversy about the ethics of research involving human embryos. This controversy arises from sharply differing moral views regarding the use of embryos for research purposes. Indeed, an earnest international scholarly debate continues till today over the ethical, legal, and medical issues that arise in this arena. Immanuel Kant (1724-1804) had given a moral guideline that ethical decisions should be made by considering the nature of the act itself, not its consequences. Furthermore, Kant has warned that persons (autonomous agents) have a special moral worth or dignity, which is the basis for the respect that is owed to them. Thus, respect for persons, means never using persons merely as means to our ends, but always treating them also as ends in themselves. Some philosophers like Richard Doerflinger, Michael Novak, Gilbert Meilaender, and Robert P. George have used the Kantian formula of humanity to criticize the argument that spare IVF embryos can be used for stem cell research given their inevitable death and thus lack of properties for future life. However, the purpose of this paper is to take a critical look at the Human Embryonic Stem cells subject matter to investigate the concept of “personhood’, with the maxim of ‘never treating a person as a means’. This paper argues that if we accepts the definition of a person to possess capacities such as ‘rational’ ‘will’ and ‘self-determination’, then IVF embryos is not a person and can therefore be researched upon, used to derive human embryonic stem cells. Hence, Human Embryonic Stem cells research can be carried out within the ambiance of Kant Categorical Imperative without moral conflict.
43
Alkayis, Ahmet. "VOCATIONAL COUNSELING IN THE CONTEXT OF EDUCATIONAL PHILOSOPHY". Science, Education and Innovations in the context of modern problems 6, nr 1 (18.02.2023): 111–18. http://dx.doi.org/10.56334/sei/6.1.3.
Pełny tekst źródłaStreszczenie:
In our age, the importance of raising people with analytical, creative and thought. thoughts is increasing day by day The aim of the modern education is to educate people who can solve problems by centering the person, aim to learn, and are aware of their interests and abilities. Therefore, considering education with a researcher and entrepreneurial spirit, human natural abilities should be developed and conscious guidance should be made about the profession. On of the main purposes of education is to guide people to choose a profession that is suitable for their knowledge and skills by improving their natural abilities. Because the purpose of education is to guide and educate people in line with their own goals. Therefore, education means raising people, disciplining them, imposing values. In addition, another purpose of education is to include teaching activities that include science, art, technique, culture and elements. Therefore, the education that starts with a certain goal continues with information acquisition and vocational teaching activities. In short, if we need to draw the pulley of education it can be said that education is the perfection of man. As Immanuel Kant (1724-1804) expressed, man has a unique equipment in terms of self-education. In the study, the importance of vocational counseling in the context of educational philosophy was once again taken into consideration. During the professional orientation process, the counseling relationship, professional development and issues that should be considered in directing the person in the choice of profession are emphasized.
44
Tahir, Sobia, i Sidra Maqsood. "Muhammad Iqbal and Grman Idealism: A Comparative Review". Review of Applied Management and Social Sciences 6, nr 2 (12.06.2023): 257–68. http://dx.doi.org/10.47067/ramss.v6i2.327.
Pełny tekst źródłaStreszczenie:
The phrase Idealism is not new for the students and readers of Philosophy, however, when the prefix German is added before it, it acquires a different meaning, mood, taste and inclination. German Idealism is distinguished from all other forms of European Idealisms. It concentrated on mind as an active and self-conscious entity. German Idealists suppressed the traditional ontologies based on substances and their accidents. The most prominent German Idealists include I - Immanuel Kant (1724-1804), II- Johann Gottelib Fichte (1762-1814), III-Friedrich Wilhelm Joseph Von Schelling (1775-1854) and IV- George Wilhelm Friedrich Hegel (1770-1831).
Kant, though an empirical rationalist, could not deny the supremacy of mind over matter and of human beings over the external world. For him space, time and causality were the categories of mind, which it imposed on the outer world. However, he did believe in the dichotomy of mind and matter though he combined rationalism and empiricism in his Transcendental Idealism, which is an unconscious move towards unity despite the belief in noumena and phenomena. Later thinkers, however, gradually moved closer and closer to the Idealism and especially Monism.
Some salient features of German Idealism which give it a distinct identity separate from the rest of Western Philosophy include: i- Idea of the Absolute, ii- Beginning of the world in the Absolute, iii- Stages and phases of Self- consciousness, iv- Unity of the Subject and Object, v-First traces of Philosophical Anthropology (What man is in itself beyond all physical things and the universe?), vi- Intellectual intuition as a source of knowledge and a tendency towards esotericism, vii – Enthusiastic interest in Dialectics, viii- Freedom and Determinism, ix- Self as an entity free of external and causal determinants , x- Ideas of Ego and Spirit, xi- World Spirit and xii- Existence as a whole or a Unity.
These eternal, perennial, deep, highbrow, captivating, serious, scholarly, cherished, enthralling and fascinating ideas were presented and discussed at length by Muhammad Iqbal too in his Reconstruction of Religious Thought in Islam. Only one glance at the salient features of German Idealism brings into mind the familiar philosophical topics on which Muhammad Iqbal has written extensively. Besides his Urdu and Persian poetry, his political ideas bear profound stamps of these ideas. Therefore, this comparative study is academically justified, intellectually stimulating and scholastically enriching.
45
Latif, Syahrul Akmal, i Yusri Herman. "ANALISA RUH PENDIDIKAN KARAKTER DALAM PENDIDIKAN NASIONAL (UNDANG-UNDANG 2003)". SISI LAIN REALITA 1, nr 1 (15.06.2016): 90. http://dx.doi.org/10.25299/sisilainrealita.2016.vol1(1).1403.
Pełny tekst źródłaStreszczenie:
The issue of education is never over to talk about because education is one measurement of a person's individual accomplishments and achievements systematically nation. The high education of human resources will give a lot of useful works for the individual and social. Unfortunately, the education that was developed based on this character only strengthen individual and social, it’s beyond the divine value . It is due to the historical roots of the character education by Immanuel Kant (1724-1804) and Charles Renouvier (1815-1857); Religious morality in the low education and August Comter (1798- 1857); secular morality. Renouvier said the weakness of youth responsibility, loss of justice equality, respect and others. The process of character education is faced with the application of secularization. Such as, in France Francois Camille Jules Ferry (1832-1893) , a French Education minister said; Moral education is important but explicitely teaching morality does not needed. The development of character education in America is very dynamic. It’s started from 19th century (1900-1950) until 1997.It’s established nationally. Finally, Thomas lichona explained the entire role of religion in the education of character with seven steps and the role of teachers in character education. Thus, the author conducted religious analysis which widely spread among society is that the teaching of Protestant religious. But, It successfully gives individual and social value as character education. On the contrary, the goal of our national educational in 1945 (Version amendment) Article 31, paragraph 3 states: The Government shall manage and organize a national education system. Which increases the Faith and piety as well as noble character in order to educate the nation that adopted by law. Article 31, paragraph 5, states that the government advances science and technology to uphold the values of religious and national unity for the progress of civilization and prosperity of mankind. Likewise, the purpose of philosophy Nasionsl Education Act No. 20 of 2003. The 1945 Constitution and the Law N0 20 of 2003.
Strongly reflects the value of belief in one God as the first principle of Pancasila as the first principle says it is an acknowledgment that in developing the nation's education should not be separated from human relations and slave relationship with God the creator.
46
Šileikaitė, Diana. "Immanuelis Kantas kaip pedagogas". Acta Paedagogica Vilnensia 9 (17.01.2016): 90–100. http://dx.doi.org/10.15388/actpaed.2002.09.9545.
Pełny tekst źródłaStreszczenie:
Straipsnyje naudojant mokslinės literatūros ir istorinių šaltinių teorinės analizės metodą pristatoma garsaus XVlll a. vokiečių filosofo lmmanuelio Kanto (1724-1804), kaip pedagogo praktinė veikla. Atsižvelgiant į Kanto asmeninę patirtį pedagogikos teorijos ir praktikos srityje, didžiojo filosofo ir pedagogo gyvenimo kelyje akcentuojami du tyrimui svarbūs dalykai: Kanto kaip privataus pedagogo veikla (1747-1755) bei Kanto pedagoginė veikla Karaliaučiaus universitete (1755-1796). Pristatant Kanto pedagoginę veiklą Karaliaučiaus universitete nagrinėjami jo paskaitų organizavimo principai, mokymo metodai ir jo asmenybės poveikis studentams.
47
Balić, Davor, i Demian Papo. "Miroslav Krleža interdisciplinarno o Immanuelu Kantu". Prilozi za istraživanje hrvatske filozofske baštine 48, nr 1 (95) (30.09.2022): 227–52. http://dx.doi.org/10.52685/pihfb.48.1(95).6.
Pełny tekst źródłaStreszczenie:
Promišljanjima i stavovima hrvatskog polihistora Miroslava Krleže (1893–1981) o znamenitu njemačkom filozofu Immanuelu Kantu (1724–1804) i njegovu nauku dosad nije posvećena primjerena pozornost. Međutim, to ne znači da Krleža nije bio upućen u sadržaj i osobitosti Kantova nauka. Štoviše, u Krležinu opusu prisutne su brojne prosudbe o Kantu i njegovu učenju, pri čemu napominjemo da je Krleža napisao i dva teksta koja je u cijelosti posvetio Kantu: članak »O dvestogodišnjici rođenja Imanuela Kanta«, koji je otisnut 1924. godine, te neobjavljeni tekst naslovljen Kant, koji je sastavni dio Krležine rukopisne ostavštine i koji je najvjerojatnije nastao tijekom 1939. godine.Krležine prosudbe o Kantu moguće je sagledati iz različitih perspektiva. Pristup promišljanjima o temama i misliocima kojima je Krleža bio zaokupljen nerijetko nadilazi disciplinarne okvire, zbog čega njegov opus uvelike obilježava interdisciplinarnost.O Kantu i njegovu nauku Krleža se, očekivano, očitovao iz filozofske, posebice povijesnofilozofske, logičke, spoznajnoteorijske i etičke perspektive. Osim toga, Kanta i njegova učenja sagledao se i iz perspektivā književne stilistike, povijesti, politologije, antropologije, pedagogije i medicine. Pritom je iskazao upućenost u sadržaj brojnih Kantovih tekstova, posebice u sadržaj djela Kritika čistoga uma i djela Prema vječnom miru, ali i u sadržaj članka »Ideja opće povijesti s gledišta svjetskoga građanstva«, kao i članka »Nagađanja o početku povijesti čovječanstva«.Kada je sagledavao Kantovu filozofsku misao, Krleža je najčešće bio usredotočen na Kantov ‘kopernikanski obrat’ u načinu spoznaje materijalnih stvari. Iz perspektive književne stilistike Kant je isprva ocijenjen kao mislilac koji je pisao diletantski, da bi u konačnici bio ocijenjen kao mislilac koji je pisao u stilu svojega vremena: krilato i idejno uzvišeno. Kada je Kanta sagledavao iz perspektive povijesti, Krleža ga je razumijevao kao mislioca koji je obilježio 18. stoljeće, dok ga je iz perspektive politologije odredio kao pristalicu jakobinaca. Kada je iznosio antropološke i pedagoške nazore, Krleža je čovjekovu budućnost sagledavao vrlo pesimistično, jer je bio uvjeren da čovjek svoj odgoj i postupke neće temeljiti na Kantovim zamislima, pa tako ni na onima zabilježenima u djelu Prema vječnom miru. Naposljetku, kada je o Kantu i njegovu nauku promišljao iz perspektive medicine, zaključio je da su Kantove spoznaje o duševnim oboljenjima bliže skolastici nego renesansi.
48
ENGELHARDT, H. Tristram. "走向中國生命倫理學——重審後基礎之醫學道德". International Journal of Chinese & Comparative Philosophy of Medicine 10, nr 1 (1.01.2012): 11–27. http://dx.doi.org/10.24112/ijccpm.101510.
Pełny tekst źródłaStreszczenie:
LANGUAGE NOTE | Document text in Chinese; abstract also in English.當代西方面臨多重挑戰，有些是理論層面的，有些是實踐層面的。目前佔主導地位的西方世俗文化的普世主義的道德和生命倫理學工程認為道德基礎可以從道德哲學系統中的有效論證來獲得。這種思維方式源於西元前5 世紀希臘的世俗化，並在13 世紀的西方獲得新生。其後的體系基於對理性的信仰，喪失了維繫西方基督教信仰的承諾，導致康德的理性主義道德工程。1970 和80 年代出現的西方生命倫理學對個體自主性的強調試圖得到這一道德工程的印證，但這種努力已經擱淺：期望依賴普世主義的術語，通過有效理性論證來確保具體內容的所有嘗試，到頭來都不過是乞題論證、循壞論證、或無窮後退，因為人們沒有可能通過對基本前提和證據規則的理性反思來必然地達成共識。人們總是需要進一步的背景前提和規則。從歷史的脈絡來看，一旦西方世俗道德反思拋棄其上帝之眼的視角，標杆化的世俗道德體系就會陷入麻煩。一切強調無名氏的道德視角，無論是以沒有境遇的道德主體身份出現，還是以大多數人的最大利益原則出現，都無法提出標杆化的規範內容。文章認為，西方現代社會-民主制福利國家醫療資源的配置方式所引發的財政上的不可持續的危機帶來三個基本難題：(1) 醫療權利一旦確立，它們所帶來的道德風險；(2) 依靠後人為今人交付醫療服務的做法所帶來的人口風險；(3) 社會保險計劃誘發政治家玩弄空頭支票所帶來的政治風險。西方社會所面臨的危機，無論是經濟上的，還是文化上的，都為我們提供了很好的理由說明我們需要重新考量構建在中國文化視域下的、更有能力迎接21 世紀倫理學挑戰的生命倫理學。Unnoticed by many bioethicists, the very foundations of the dominant Western secular morality, and by extension the foundations of the dominant secular bioethics of the West, have been brought into question. After Immanuel Kant (1724-1804) and in the light of arguments by philosophers from G.W.F. Hegel (1770-1831) to Richard Rorty (1931-2007) and Gianni Vattimo (1936-), it has become ever clearer that neither the content of the dominant Western secular morality nor the content of the dominant Western bioethics can be secured as canonical through sound rational argument. Western secular morality and Western secular bioethics have become foundationless. They are not secured by a canonical moral rationality or by being anchored in being as it is in itself. Theimplications are wide-ranging. This paper sketches both what it means to do bioethics after foundations, and what opportunities exist for rethinking the possibilities for a Chinese bioethics.Among the difficulties of the Enlightenment moral project is that it attempted to understand individuals in anonymously universalist terms. To do this, individuals had to be considered outside of their social and historical contexts. They were as a consequence portrayed as bare moral agents. This is most saliently the case with Immanuel Kant, who understands his morality in terms of the kingdom of ends, within which all members, save God, are fully interchangeable. The members of the kingdom of ends are persons without sex, sexual orientation, species-membership, history, or family. This state of affairs is tied to a universalist, egalitarian vision of persons and society, which in the West has been understood in terms of a social-democratic morality and political agenda. The difficulty is that it is now clear that there is a challenge to the financial sustainability of healthcare allocation within social-democratic welfare states. The difficulties stem from at least three challenges to its sustainability: (1) the moral hazard due to the inclination to overuse entitlements once they are established, (2) the demographic hazard due to relying on future generations to pay for the health care of current recipients (i.e., when there are fewer children, financing becomes difficult), and (3) the political hazard due to social insurance schemes that reward politicians for promising benefits even when sufficient funds may not be available.For scholars doing bioethics in China, this state of affairs means that Chinese bioethicists are freed from having to meet secular Western bioethicists on the terms established by secular Western bioethicists. Instead, they can fashion an authentically Chinese bioethics, which nests its own moral commitments within the traditional Confucian moral narrative of China. A Chinese bioethics need not, and should not, in content or form be like the bioethics of the dominant secular morality and bioethics of the West. Given the character of secular morality and bioethics, given its inability to establish a universal, canonical morality through sound rational argument, as well as given the particularity of all morality and bioethics that possesses content, and given the promising moral content salient in Chinese culture, a move by Chinese to establish a Chinese bioethics becomes quite plausible.DOWNLOAD HISTORY | This article has been downloaded 46 times in Digital Commons before migrating into this platform.
49
Beti, Ejup. "National security as a comprehensive notion, state security from the aspect of international law and its political manifesto". Balkan Journal of Interdisciplinary Research 10, nr 1 (1.05.2024): 105–13. http://dx.doi.org/10.2478/bjir-2024-0010.
Pełny tekst źródłaStreszczenie:
Abstract Although the perception of state security differs from country to country, it tends to be a single document, addressing at least three basic themes: The role of the state in the international system; the challenges and opportunities perceived inside and outside the country and; the responsibilities of implementation actors to address these challenges and opportunities. The first theme seeks to define the state’s vision for the international system, as well as the role played by the state in that system. This requires to take into account the interests and values of the state, structures, management and decision-making processes. This usually culminates in a long-term vision where the future state and society belong. Another topic is risk assessment, current and future opportunities. In theory this should include both internal and external risks although in practice many National Security Policy focus on external risks and opportunities. Attitudes and preferences are also politically addressed as they connect with international security partners, which can lead to the emergence of opportunities for cooperation. Historically speaking, national security as a concept is an idea of modern society, the first premises of the concept of national security date back to the 17th century during the Thirty Years’ War in Europe and the Civil War in England. In 1648, the Peace of Westphalia was concluded, in which the foundations were laid for the idea that the nation or state should have control and sovereignty not only in matters of religion, but also in external security. The idea of the nation state is common today, let’s say that all the countries of the world are nation states, however it would be wrong to assume that this is the only way to ensure national security in isolation from international security. The pre-Westphalian international system was based on the assumption that there was a universal principle governing the affairs of states led by emperors, popes, kings and princes. That was indeed the principle of the Holy Roman Empire. This idea was challenged by the German philosopher Immanuel Kant (1724–1804), who revived the idea of a universal principle not in the old religious context, but of a secular (non-religious) state inspired by the Enlightenment. National states must subordinate their national interests to universal interests for the common good and be guided by international law. Thus, was born a secular view of the institution of the state over the nation, through which international affairs are managed, which today is reflected in the global worldview of liberalism, internationalism and is more clearly manifested under the auspices of the United Nations (UN). The new idea of the nation state had a different approach. Peace and stability would be better served if people did not kill each other, but were guided by a universal principle. It would be far better to have an international system based on a balance of nation states committed to limited national goals. When we talk about the security components of the state, we need to know what the state actually is and what the security risk factors that threaten it are. In this sense, when it comes to security risks, the biggest threat is aggression. The state is the basic and most important form of organization of any class society. A state is a territory with its inhabitants, which the government holds under its authority in a uniquely compact way. The National Security Policy (NSP) is a framework document that describes how the country provides security for the country and its citizens and is often presented as a generalized document. This document can also be called a plan, strategy, concept or doctrine. NSP has a role for the present and for the future, because it outlines the basic interests of the country and defines guidelines for dealing with risks and current and future opportunities. Of course, NSPs are in a superior hierarchy to other security policies, such as military doctrine, internal security strategy, etc., which deal with agency-based national security or specific issues. The NSP is also distinguished by this policy from a number of topics it deals with and tries to outline both internal and external risks. Finally, it tries to integrate and coordinate the contributions of national security actors in relation to the interests and risks that are considered most important. Some countries, such as the United Kingdom, France and China, do not have a separate and unique NSP document, but rely on defense policy or in “white papers” - project policy documents, which focus only on national protection. Many states do not publish their policy documents or do not have written comprehensive policies for security or protection.
50
Severo, Rogério Passos. "Immanuel Kant (1724-1804)". GEOgraphia 8, nr 15 (4.02.2010). http://dx.doi.org/10.22409/geographia2006.815.a13514.
Pełny tekst źródła