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In this essay, arguing against the position of Benjamin Constant, Des réactions politiques, Kant states that: [2]. Hence a lie defined merely as an intentionally untruthful declaration to another man does not require the additional condition that it must do harm to another, as jurists require in their definition (mendacium est falsiloquium in praeiudicium alterius).
Kant argues that the internal possibility of all things presupposes some existence: [1] Accordingly, there must be something whose nonexistence would cancel all internal possibility whatsoever. This is a necessary thing. [2] Kant then argues that this necessary thing must have all the characteristics commonly ascribed to God.
Kant believed that the categorical imperative provides us with the maxim that we ought not to lie in any circumstances, even if we are trying to bring about good consequences, such as lying to a murderer to prevent them from finding their intended victim.
Kant begins from common-sense moral reason and shows by analysis the supreme moral law that must be its principle. He then argues that the supreme moral law in fact obligates us. The book is famously difficult, [citation needed] and it is partly because of this that Kant later, in 1788, decided to publish the Critique of Practical Reason.
Translations of the entire book: Kant, Immanuel (1991). The Metaphysics of Morals. Translated by Mary J. Gregor. Cambridge University Press. ISBN 0-521-30372-9 – via Internet Archive.. Kant, Immanuel. The Metaphysics of Morals. Translated by Mary J. Gregor. Cambridge University Press, 1996. ISBN 0-521-56673-8. Kant, Immanuel. The Metaphysics ...
The Kingdom of Ends (German: Reich der Zwecke) is a part of the categorical imperative theory of Immanuel Kant. It is regularly discussed in relation to Kant's moral theory and its application to ethics and philosophy in general. The kingdom of ends centers on the second and third formulations of the categorical imperative. These help form the ...
Kant also explains that when reason goes beyond its own limits, it becomes dogmatic. For Kant, the limits of reason lie in the field of experience as, after all, all knowledge depends on experience. According to Kant, a dogmatic statement would be a statement that reason accepts as true even though it goes beyond the bounds of experience. [65]
Kant did not initially plan to publish a separate critique of practical reason. He published the first edition of the Critique of Pure Reason in May 1781 as a "critique of the entire faculty of reason in general" [1] [2] (viz., of both theoretical and practical reason) and a "propaedeutic" or preparation investigating "the faculty of reason in regard to all pure a priori cognition" [3] [4] to ...