A Study on Kant’s Views on Humanity in His Aesthetics

A key to understand Immanuel Kant's philosophy is his views on humanity,and the cornerstone of Kant’s philosophy is the idea that“beauty is a symbol of morality”.From the perspective of his views on humanity,we can have a deep understanding of Kant*s analysis of beauty and the sublime and his aesthetics.The focus of Kant's aesthetics is the realization of human freedom and the sublime,and this is of special humanistic feature.

Signs of the Concept of Chaos in Kant’s Thinking and Its Relationship with Jorge Luis Borges’Thinking

The concept of chaos is present in man from the origins of mankind.Philosophy is alien to this concept and proceeds to speculate about its reality.Both Kant and Borges were not indifferent to this speculation and in their works,we can find“the effort to explain or to approach”the concept of chaos.Our first aim is to demonstrate in Kant’s The Critique of Judgement,and more precisely in The Analytic of the Sublime,what Kant understands as“chaos.”Our second aim is to establish a relationship between Kant and Borges in some of Borges’tales.Finally,we aim at establishing whether this“language of chaos”can refer to a sort of communication which exceeds logic language,i.e.,a sort of“mute logos.”

Contradictory Freedoms？ Kant on Moral Agency and Political Rights

This essay examines the degree to which Kant＇s understanding of external freedom and right are consistent with and can form a part of his moral philosophy. In doing so, this essay begins by looking at the foundation and possibility of moral experience as it is presented in the Groundwork for the Metaphysics of Morals. This essay then turns to explore Kant＇s understanding of external freedom and right as set out in The Metaphysics of Morals and examines the apparent inconsistencies that exist between these concepts and Kant＇s explication of moral worth. After pointing out the distinction between right and morality, this essay goes on to argue that, strictly speaking, Kant＇s conception of external freedom and right cannot form part of his moral philosophy （as so defined in the Groundwork）. Finally, this essay concludes by arguing that although right and morality are irreconcilable, Kant＇s account of external freedom and right can nevertheless serve as part of his ＂moral＂ philosophy insofar as these concepts represent Kant＇s attempt to externalize the moral law, or simply expand the definition of morality to cover any action that accords with the right.

Schmitt, Kant, and the Theory of International Relations： Reflecting the Problems of Just War, Unipolarism, and Political Realism

Concerning international relations theory, the work of Immanuel Kant was hitherto reflected in terms of the liberal paradigm, particularly of the democratic peace, whereas Carl Schmitt was predominantly associated with the assumptions of political realism or--at least for a short period Nazi imperialism. However, these differences seem to have taken a back seat since both thinkers have been adopted to legitimate the convictions of imperial liberalism. In contrast, this article will show that Schmitt and Kant have essentially more in common than generally assumed but do precisely argue against just war theory, humanitarian interventions, and a unipolar world. On the other hand, Kant＇s liberal and Schmitt＇s illiberal theory do not apply to the classical paradigms of intemational relations. Instead, Schmitt＇s Political Theology and Kant＇s Political Philosophy will be compared along with the antagonistic logic （and ethics） of political existentialism and a peaceful interdependence between states and nations. Considering the contemporary crisis of world order, it should be even plausible that the two dominating paradigms of future international relations might be formed by Kantian and Schmittian premises. Thus, the aim of this paper is not to match Kant and Schmitt once again with the usual approaches in international relations theory but to stretch its theoretical and conceptual spectrum by extracting the inventive contribution both thinkers made to important topics of IR.

Kantian Cosmopolitan Ideal in Disciplining the World Literature： Cosmopolitanism in Hong Kong Poetry in the Early 1990s

This article looks at how cosmopolitanism--the notion of universality within a diversity of multi-cultures---has been shaping the discipline of world literature. The article encompasses chiefly three parts. The first part offers an overview of the debates on the discipline widely discussed by literary scholars such as Franco Moretti, David Damrosch and Emily Apter. I take issue with the harmonic co-existence of both local and global elements---and what I define as ＂glocality＂---in literatures to exhibit the inevitable trend of the trans-cultural, supranational and cross-historical interactions among multiple centres and/or various cities especially in the twenty-first century. I thereby argue in the second part using Leung Ping Kwan （1949-2013）＇s ＂Images of Hong Kong＂ （1992） and Louise Ho＇s two poetry pieces written in 1994 to prove how Kantian Cosmopolitan elements have deeply embedded in the poem written in a city where the West frequently interacts with the East. I conclude by stepping in further to argue that only through tolerating and mediating between the region and the globe can world literature as a discipline find its way out without fear for marginalising any of the literary pieces.

Bodies, Persons, and Respect for Humanity： A Kantian Look at the Permissibility of Organ Commerce and Donation

Can choosing to sale one＇s kidney be morally permissible？ ＂No＂, Kant would answer. Humanity, whether in one＇s own person or that of any other, must never be treated merely as a means, but always at the same time as an end, is Kant＇s instruction （Groundwork 4：429）. He thought that organ sale violates this imperative. Lectures on Ethics （27：346） shows that ＂... a man is not entitled to sell his limbs for money If a man does that, he turns himself into a thing, and then anyone may treat him as they please, because he has thrown his person away....＂ This paper explains Kant＇s reasons against commerce in organs, drawing on his views on prostitution, and the moral impermissibility of sexual use within this context, a case which he himself compares to the selling of one＇s body part（s）. Can choosing to donate one＇s kidney be morally permissible？ If we take Kant＇s views at face value, it would follow that organ donation is on a par with morality only if it takes place in a context where people have gained rights over each other＇s persons （for example, in a marital context）. In this context, however, a person has a right to her partner＇s kidney should she happen to need it, which can open the path to bodily violation. Moreover, this view severely restricts the permissibility of organ donation. In this paper, I argue that a closer examination of Kant＇s views on what is involved in the idea of respecting humanity could reveal that organ donation does not violate the categorical imperative. In fact, it could be said to follow from such an imperative that we actually have a duty to organ donation.

Kant, Fichte, and the Act of the I

Fichte＇s various articulations of the Wissenschaftslehre （＂theory of scientific knowledge＂） are self-conscious attempts to systematize Kant＇s critical philosophy. Fichte＇s notion of the pure I （ieh） serves as the theoretical starting-point for his exposition of transcendental idealism, and in many ways this concept is analogous to Kant＇s notion of the transcendental unity of apperception explained in the Critique of Pure Reason. This paper argues that although Fichte and Kant agree on （1） the active nature of the pure I, （2） the distinction between pure and empirical apperception, and （3） skepticism concerning the possibility of theoretical knowledge of any positive （i.e., noumenal） content of the pure I, their respective notions of pure apperception differ in that Kant affirms the conceptual priority of the pure I to its objects while Fichte denies the same. Fichte＇s departure from Kant on this point foreshadows many later recognition theories of consciousness, e.g., those of Hegel and Marx.

The False Promise of Kant＇s Humanity Formula

Kant＇s Humanity Formula of the Categorical Imperative is arguably its most widely preferred formulation, having been defended as a moral principle and employed in the evaluation of particular moral problems by a number of leading contemporary ethicists. For them and many other readers of Kant, the idea that we are not to treat persons as mere means to our own ends but are rather to respect their rational agency as intrinsically valuable holds great promise for qualifying as, in Kant＇s words, ＂the supreme principle of morality.＂ In the present paper I argue that the Humanity Formula cannot deliver on this promise. After setting forth three conditions of adequacy for any genuine supreme principle of morality, I argue that the Humanity Formula, on three textually grounded interpretations each of which has been advocated by a prominent Kantian ethicist, does not satisfy these conditions. Whichever of these textually grounded interpretations is taken, the Humanity Formula is open to compelling counterexamples.

Why Hollywood Hates Business： Immanuel Kant＇s Role in Avatar.＂ Movie Reviewed by Adam Smith

One of cinematic science fiction＇s most popular plot lines is to imagine an invasion of earth by an advanced alien species. James Cameron＇s Avatar turns the tables on that premise. Humans attack a peaceful, less technologically sophisticated race in order to exploit their natural resources. Driving the assault is a mining company hell-bent on improving its bottom line. The villain of Avatar is not a person, but those people who seek profit. To put it starkly, business is evil. But why has the entertainment business cast business as a heavy？ Hollywood has now made Immanuel Kant as the director of moral sentiment. Not, of course, directly, but rather the ghostwriter of Hollywood＇s ideas about morality. The works of Kant are not discussed or debated in the public arena, but their principles have influenced the way people think about what is just and good. The ideas of Kant have filtered into the contemporary discourse and are one of the key ingredients in the national dialogue over what it means to be moral. The categorical imperative holds that an action is moral only if it is free from calculation of reward or gain. To be truly, moral people must abandon all practical considerations of need or desire; they must be directed by pure good will alone. Business people can never measure up to Kant＇s standard. They always make choices based on cost and benefit. Their businesses would quickly go bankrupt, if they made decisions on good will rather than interest. Kant＇s principles have raised the moral standard so high that even the common inclination to seek one＇s own benefit is looked on with some mistrust. In Kantian-influenced movies, business people have come to play the evil antagonist; they seek gain instead of the good. How would Adam Smith, the father of economic rationality, respond to popularized Kantian morality？

Extended Moral Responsibility for Kantian Agents

When two Kantian agents engage in inter-dependent transactions with one another, each agent has the responsibility to assure the morality of the other＇s maxim of action and means to implement the maxim. This proposition is proven to be a logical consequence of Kant＇s moral system and stated formally as the K-Completeness theorem. Transactions that satisfy the theorem are called ＂K-Complete.＂ The theorem is generalized to cover transactions with many agents. The paper then models multi-agent K-Complete transactions using mathematical graph theory and shows that such transactions are distinguished from Kant＇s kingdom of ends. Finally, the paper shows that the extended morality provides Kant＇s moral system with the resources to define an ethical community in such as the one in Religion within the Boundaries of Mere Reason without the introduction of God and a church.

A Comparative Study of Kant’s and Hegel’s Aesthetics of Landscape Architecture

Both Kant and Hegel showed their attention to landscape architecture art in their aesthetic works,their aesthetic ideas were different but also related.This paper sorted out and interpreted the landscape architecture aesthetics of Kant and Hegel based on relevant aesthetic literature,analyzed the differences between them according to the historical background of landscape architecture development and their philosophic concepts,then summarized the historical causes for the development of their landscape architecture aesthetics.

Kant： The Sweet Dream of Perpetual Peace

This essay is a survey upon Kant＇s Sweet Dream of Perpetual Peace. According to Kant, a permanent peace could be achieved under the condition of the creation of a Federation of States. This Federation of States will be rest upon three fundamental requirements--i.e., democracy, reason, universal hospitality. Kant＇s idea of global Federation of States should not be confused with existing nowadays Unions of States, such as European Union, which depend heavily upon a central authority and a complicated bureaucracy.

Tess' s Losing of Virginity in Kant's Eyes

Tess is a pure girl in Hardy's eyes, as it shows in the book's subtitle. She is sinned in Victorian's time, however, she is still pure in Kant's eyes.Key words: Tesss purity;

A Brief Introduction to Kant’s Aesthetics of Natural Landscape

As an early philosopher who paid attention to the aesthetic value of natural scenery,Kant’s aesthetic thought of natural scenery mainly focused on the analysis of the sense of sublimity.Through the comparative interpretation of the two concepts of“sublime beauty”and“natural beauty”,the author expounded that the aesthetic object of natural beauty was mainly the individual form of“organic matters”,and the aesthetic object of sublime beauty was the natural environment composed of organic matters and inorganic matters.Through the analysis of different forms and categories of sense of sublimity,this paper summarized the characteristics of Kant’s natural landscape aesthetics:paying attention to the quantitative characteristics of space and time,preferring the original nature and wild nature and the original energy contained therein,and then revealed that the essence of Kant’s natural landscape aesthetics was the recognition of human moral emotion and their own value in the natural landscape.

From Humanized Nature to Naturalized Humans-Li Zehou＇s Transformation of the Classical Chinese “Tianren Heyi” Paradigm Through the Lens of Kant and Eady Marx

Li Zehou belongs among the ranks of the most important Chinese philosophers of the 20th and 21st centuries. In his complex theoretical system, he aimed to reconcile the Chinese cultural heritage with the demands of the contemporary world. Besides elaborating on traditional Chinese philosophy, Li launched many innovative views based on his understanding of specific developments in pre-modern and modern Western philosophy. His philosophy could be described as the search for a synthesis between Western and traditional Chinese thought and a specifically Chinese modernization. In order to provide a basic insight into Li＇s specific methods of combining Kant, early Marx and classical Chinese philosophy, the present article investigates his elaboration of the traditional Chinese paradigm of “the unity of nature and man” （tianren heyi 天人合一） through the lens of ideas about humanized nature （renhua de ziran ）人化的自然） and naturalized humans （ziranhua de ten 自然化的人）.

Kant＇s BetterMan and the Confucian Junzi

This essay attempts to compare Kant＇s better man and the Confucian junzi in the Zhongyong, and argues that Kant＇s idea of the better man, which expresses human self-improvement in ultimate freedom, is in fact a conception very similar to that of the Confucian junzi, which denotes an ideal human being in cheng. Kant attributes the lack of emphasis on self-improvement in Westem culture to the Christian conception of grace, and demonstrates the possibility of self-improvement on the ground of ultimate freedom. We may call this treatment ＂the Confucian solution＂ in Kant＇s thought. My intention is to explicate the conceptual commonality between the better man and the junzi and demonstrate the Confucian element in Kant＇s religious thought.

A Conceptualist Reading of Kant's Aesthetic Judgment of Beauty

This essay offers a conceptualist reading of Kant to address two central issues in Critique of Judgment:what is the nature of the judgment of beauty,and how it bears on the a priori principle of judgment.Challenging the popular subjectivist approach which conceives Kant's judgment of beauty as a nonconceptual mental state,I argue that the judgment of beauty in Kant is a fullfledged judgment whose conceptual contents are aesthetic appreciation and criticism,and that the principle of subjective purposiveness in judgment refers to a generic concept instead of a mental episode.My view has the advantage over the subjectivism of both preserving the intuitive idea that aesthetic judgments have rich conceptual contents,and of avoiding the theoretical difficulties which subjectivism suffers.To sharpen my focus,I will present a sophisticated subjectivist reading of Kant's aesthetics given by Hannah Ginsborg in section 2,and in section 3 give my criticism of Ginsborg's theory,which also reveals a fundamental limit of the subjectivist approach in general.Finally,in section 4 I give my own conceptualist reading of Kant's aesthetics and respond to potential challenges from the subjectivist camp.

康德的建构主义思想及其对教育的影响

康德的先验哲学被视为建构主义的理论基础之一,其将认识过程视为主体性的构建活动,强调了知识的主观性和基于经验的构建。可见,康德虽然不是一个建构主义者,但其毫无疑问具有建构主义认识论的思想倾向,并被广泛引用为建构主义的理论源泉。康德强调了学习者的主观能动性,认为教育应鼓励学生主动探究和理解知识,同时教师应发挥启发和辅助的作用,其思想体系深刻影响了冯·格拉塞斯费尔德等后继建构主义学者。同时,康德的建构主义思想引发了对教育本质的思考,其思想超越激进建构主义,指出了知识的可传授性,认为认识的生存力受范畴和世界普遍秩序的调节性理念保障。

理性作为人的尊严:论康德意义上的教育必然是世界公民教育

在康德于1874年发表的《世界公民视野下的普遍历史观》中,理性被康德视为人类的独特禀赋和人类尊严的体现,理性是人类普遍历史发展的线索和目的。在普遍历史进程中,理性是人格发展的目标,并进一步在国家和世界层面不断扩张,最终完成“普遍的世界公民”的自由使用理性的这一“大自然的隐蔽计划”。这一计划的实现有赖于理性的公共使用、完善公民宪法的保障和各国致力于永久和平的多重努力。在这种世界公民的历史哲学视野下,内嵌入人类这一理性/尊严扩张进程的教育进程,必然是世界主义的;作为理性存在者的人的教育,必然是世界公民的教育。对于今天日益对抗、分裂和阵营划分的世界危机,发展作为永恒的高阶能力的理性或批判性思维,应该成为公民教育的基本要素,把对永久和平的期待转变为一种永久的理性对话,来考察全球议题,寻求全球共识,展现公民勇气,重建和推动人类共同体的持续繁荣。

康德的德行概念并非自制——基于《道德形而上学》“德行论导论”的论证

关于康德的德行概念与亚里士多德的自制概念的关系大体上有三种观点:德行只能算作自制;德行不只是自制;德行可以理解为自制。通过对《道德形而上学》“德行论导论”的疏解可知,两者存在明显差异。目的学说方面,德行以定言令式为根据,以自己的完善和他人的幸福为质料,以普遍法则为至上原则;自制以最高善为根据,以幸福为质料,以正确的逻各斯为原则。意向学说方面,康德认为人有对义务概念的易感性的主观条件,且德行是承担义务的唯一能力,但德行义务不止一种,相关于法则,具有先验性;亚氏认为,人可以出于意愿去行为,但德行只有一种,相关于中道,可从经验中学习。康德认为,人对德行的拥有不是义务而是目的,仿佛是德行拥有人;亚氏认为,应当通过克服不自制来拥有自制;德行要求驯服自己的激情,驾驭自己的情欲,自制则要求抑制感官欲望,控制自然需求和痛苦。方法论方面,德行不能靠习惯养成,要以问答法进行理论练习,以修行法进行实践练习;自制则要求掌握真正的知识,学会明智,要在习惯中养成,在实践中完善。因此,德行并非自制。