DOCSLIB.ORG

A Philosophical Appraisal of Kant's Categorical Imperative

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
A Philosophical Appraisal of Kant's Categorical Imperative IAR Journal of Humanities and Social Science ISSN Print : 2708-6259 | ISSN Online : 2708-6267 Frequency: Bi-Monthly Language: Multilingual Origin: KENYA Website : https://www.iarconsortium.org/journal-info/IARJHSS Review Article A Philosophical Appraisal of Kant's Categorical Imperative Article History Abstract: Whbhe be treated as intrinsic value? These are one of the Issues in Ethics. In this regard, deontological theories of Kant assert that individual persons Received: 15.08.2020 have a special status and because of that status, we owe them respect that must Accepted: 24.08.2020 not be violated regardless of the consequences. Based on this view, respect for Revision: 02.09.2020 persons and their rights and duties are the building blocks of moral reasoning. Published: 09.09.2020 However, persons according to Kant, have intrinsic value because we are capable of making rational, independent judgements regarding how to live. So for the fact Author Details that man is rational and can make a rational judgement, he is said to be conscious when he is using his fellow men as a mere means instead of an end. The reason Anthony Ikedinachukwu Okoro and why this work is so important is that this abysmal phenomenon has become Ignatius Nnaemeka Onwuatuegwu PhD rampant in different spheres of life, especially in business, religion, politics, to Authors Affiliations mention but few. Moreover, following what has been said above and the formulation of Kant that we treat humanity not simply as a means only but as an end, which is our main focus in this paper. Equally as Dwight Furrow points out, 1Department of Philosophy Pope John for Kant, once we recognize that human beings have objective worth, we cannot Paul II Major Seminary Okpuno, Nigeria treat them merely as instrument to promote the common good or any other purpose. And this means that moral reasoning must proceed, not from the 2Philosophy Departmen, Faculty of Arts hypothetical imperatives but from what Kant calls a categorical imperative. Nnamdi Azikiwe University Awka, Expository and critical methods will be resort to in this regard to achieve the Nigeria researchers aim. Corresponding Author* Ignatius Nnaemeka Onwuatuegwu Keywords: intrinsic value, Dwight Furrow. How to Cite the Article: Anthony Ikedinachukwu Okoro and Ignatius Nnaemeka Onwuatuegwu(2020); LITERATURE REVIEW A Philosophical Appraisal of Kant's Kant’s morality the (categorical imperative), especially the Categorical Imperative. IAR J Huma Soc Sci second formulation which is treating man as an end and not merely as a .1(3)66-71. means only is captivating to the extent that it is hard to come across it Copyright @ 2020: This is an open-access article without saying one or two things about it. This is explicit in the work of distributed under the terms of the Creative some of the contemporary philosophers. In short, one can say that most Commons Attribution license which permits unrestricted use, distribution, and reproduction in philosophers who find Kant’s views attractive find them so because of the any medium for non commercial use Humanity formulation of the categorical imperative. This formulation (NonCommercial, or CC-BY-NC) provided the states that we should never act in such a way that we treat Humanity, original author and source are credited. whether in ourselves or in others, as a means only but always as an end in DOI:10.47310/jiarjhss.v01i03.002 itself. This is often seen as introducing the idea of ‘respect’ for persons, for whatever it is that is essential to our humanity. Besides, the humanity formula does not rule out using people as means to our ends. As a matter of fact let us look at some philosophers’ views with regard to Kant’s second formulation. According to Onora O’ Neill in his article “ Kant on treating people as ends in themselves” states that to understand Kant’s formula of the end in itself we need to know what it is to treat a person as a means or as an end. “To use someone as a mere means is to involve them in a scheme of action to which they could not in principle consent"(Spinelo; 2007). Kant does not say that there is anything wrong about using someone as a means. Evidently, we have to do so in any co- operative scheme of action. But there are other situations where one person uses another in a way to which the other could not in principle consent. For example, one person may make a promise to another with every intention of breaking it. If the promise is accepted, then the person to whom it was given must be ignorant of what the promisor’s intention (maxim) really is. If one knows that the promisor did not intend to do what he or she was promising, one would after all, not accept or rely on the promise. It would be as though there had been no promise made. One standard way of using others as mere means is by deceiving them. Another standard way of using others as mere means is by coercing them. If a rich or powerful person threatens a debtor with bankruptcy unless he or she joins in some scheme, then the creditor’s intention is to coerce; and the debtor, if coerced, cannot consent to his or her part in the creditor’s scheme. In Kant’s view, acts that are done on maxims that require deception or coercion of others, and so cannot have the consent of those others (for consent precludes both deception and coercion), are wrong. When we act on such maxims, we treat others as mere means, as things rather than as ends in themselves. If we act on such maxims, our acts are not only wrong but unjust: such acts wrong the particular others who are deceived or coerced. 66 Anthony Ikedinachukwu Okoro and Ignatius Nnaemeka Onwuatuegwu; IAR J Huma Soc Sci; Vol-1, Iss- 3 (Sep-Oct, 2020): 66-71 Furthermore, Cosmas Ekwutosi in his book, law, according to Kant, forbids any man to be used Basic Issues in Ethics states that Kant’s second simply as means to an end.” For him, this must have formulation of the categorical imperative includes ‘Act influenced Karl Marx’s strong protest against the in such a way that you always treat humanity, whether in exploitation of man by man. “It is offence against human your own person or in that of others as an end and never dignity to use a human being simply as an instrument to as a means only.’ For him, the word ‘only’ is important. attain one’s ends"(Omoregbe; 1993). It is not only the Hence “Kant is not saying that we should never use person who exploits another man that uses humanity human beings as means at all"(Ekwutosi; 2006). Human simply as a means, but the man who commits suicide in society would be impossible if people could never make order to get out of frustration also uses humanity (in his use of one another. Every time I eat a meal, I make use own person) simply as a means to an end. of the people who produced and marketed the food, every time I read a book I make use of the author. Example In the same line of thought, W. F. Lawhead in could be multiplied. No one is self-sufficient as such; we his book, Voyage of Discovery: A Historical need each other. “Kant’s point is that we should not Introduction to Philosophy, holds that Kant’s second regard people simply as means to our own formulation of the categorical imperative, (“act so that ends"(Ekwutosi; 2006). Moreover, Kant’s choice of the you treat humanity whether in your own person or in that term ‘end’ is to stand in need of explanation. The word of another always as an end never as a means only”), normally indicates something to be brought about, means that each person has intrinsic worth and dignity something which we aim at in our actions. Perhaps we and that we should not use people or treat them like can best interpret Kant for now as saying that to treat things"(Lawhead; 2002). For him Kant’s argument for people as ends is to treat people as beings who have ends. this principle could be paraphrased in the following I should recognize that they themselves have of their own. manner: Mere things such as cars, jewels, work of arts or “They have ends because they are free, rational and tools have value only if Persons endow them with value. autonomous agents, they can act in accordance with In other words, a Rembrandt painting will sell $1million purpose and principles, they are persons not only because many people desire it. Accordingly, such things"(Ekwutosi; 2006). As moral being, capable of things only have conditional value because if people stop obeying the law out of respect for the law, a human desiring them, they will be worthless (Lawhead; 2002). person possesses an incomparable dignity which renders him or her an end, that is, one who should never be However, insofar as persons are noumenal treated as a mere means to an end. So rational beings are selves that transcend their empirical appearances, persons, that is, they are ends in themselves. We should persons are not things. Since persons are the source of all recognize them as individuals capable of leading their conditional value, they cannot have conditional value own lives and should not simply use them for what themselves, but must have absolute or intrinsic value. No happens to suit us. It would be treating someone as a one can give you your worth as a person, nor can he or means to an end if I promised to pay him back the money she take it away.
Load more

Recommended publications
  • 'The Supreme Principle of Morality'? in the Preface to His Best
    The Supreme Principle of Morality Allen W. Wood 1. What is ‘The Supreme Principle of Morality’? In the Preface to his best known work on moral philosophy, Kant states his purpose very clearly and succinctly: “The present groundwork is, however, nothing more than the search for and establishment of the supreme principle of morality, which already constitutes an enterprise whole in its aim and to be separated from every other moral investigation” (Groundwork 4:392). This paper will deal with the outcome of the first part of this task, namely, Kant’s attempt to formulate the supreme principle of morality, which is the intended outcome of the search. It will consider this formulation in light of Kant’s conception of the historical antecedents of his attempt. Our first task, however, must be to say a little about the meaning of the term ‘supreme principle of morality’. For it is not nearly as evident to many as it was to Kant that there is such a thing at all. And it is extremely common for people, whatever position they may take on this issue, to misunderstand what a ‘supreme principle of morality’ is, what it is for, and what role it is supposed to play in moral theorizing and moral reasoning. Kant never directly presents any argument that there must be such a principle, but he does articulate several considerations that would seem to justify supposing that there is. Kant holds that moral questions are to be decided by reason. Reason, according to Kant, always seeks unity under principles, and ultimately, systematic unity under the fewest possible number of principles (Pure Reason A298-302/B355-359, A645- 650/B673-678).
    [Show full text]
  • "The Principle of Punishment Is a Categorical Imperative"
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by UNL | Libraries University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Faculty Publications - Department of Philosophy Philosophy, Department of 1998 "The Principle of Punishment Is a Categorical Imperative" Nelson T. Potter Jr. University of Nebraska - Lincoln, [email protected] Follow this and additional works at: https://digitalcommons.unl.edu/philosfacpub Part of the Continental Philosophy Commons, and the Ethics and Political Philosophy Commons Potter, Nelson T. Jr., ""The Principle of Punishment Is a Categorical Imperative"" (1998). Faculty Publications - Department of Philosophy. 22. https://digitalcommons.unl.edu/philosfacpub/22 This Article is brought to you for free and open access by the Philosophy, Department of at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Faculty Publications - Department of Philosophy by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. Potter in Autonomy and Community: Readings in Contemporary Kantian Social Philosophy (J. Kneller & S. Axinn, eds.). Section II. Kant and Contemporary Social Issues. Copyright 1998, SUNY Press. Used by permission. 9------ Nelson Thomas Potter Jr. UThe Principle ofPunuhment Id a 1 Categorical Imperatire 77 KANT'S VIEWS There has been a considerable renaissance in retributivism as a theory of the justification of punishment in the second half of this century. Retributivism is often defended
    [Show full text]
  • Animals in the Kingdom of Ends
    25 Animals in the Kingdom of Ends Heather M. Kendrick Department of Philosophy and Religion Central Michigan University [email protected] Abstract Kant claimed that human beings have no duties to animals because they are not autonomous ends in themselves. I argue that Kant was wrong to exclude animals from the realm of moral consideration. Animals, although they do not set their own ends and thus cannot be regarded as ends in themselves, do have ends that are given to them by nature. As beings with ends, they stand between mere things that have no ends, and rational beings that are ends in themselves. I propose a broader version of Kant's kingdom of ends, in which rational beings respect the ends of all other beings that have them, including animals. The moral status of animals would still be dependent on the existence of rational beings, but our duty to take their ends into account would be a direct duty to them, rather than being a covert duty to human beings. Introduction Immanuel Kant holds that we have no duties to animals, because they are not ends in themselves, that is, autonomous beings of intrinsic value. Instead, we have indirect duties with regard to them. We ought not treat them cruelly, as it damages our natural sympathies and thus can harden us in our dealings with other human beings. He uses the example of a man who has his dog shot when the animal is no longer of service; this is not a violation of any duty to the dog, but of his duty to cultivate “the kindly and humane qualities in himself, which he ought to exercise in virtue of his duties to mankind” (Kant 1997b 27:459).
    [Show full text]
  • Kant, Neo-Kantianism, and Phenomenology Sebastian Luft Marquette University, [email protected]
    Marquette University e-Publications@Marquette Philosophy Faculty Research and Publications Philosophy, Department of 7-1-2018 Kant, Neo-Kantianism, and Phenomenology Sebastian Luft Marquette University, [email protected] Published version. Oxford Handbook of the History of Phenomenology (07/18). DOI. © 2018 Oxford University Press. Used with permission. Kant, Neo-Kantianism, and Phenomenology Kant, Neo-Kantianism, and Phenomenology Sebastian Luft The Oxford Handbook of the History of Phenomenology Edited by Dan Zahavi Print Publication Date: Jun 2018 Subject: Philosophy, Philosophy of Mind, History of Western Philosophy (Post-Classical) Online Publication Date: Jul 2018 DOI: 10.1093/oxfordhb/9780198755340.013.5 Abstract and Keywords This chapter offers a reassessment of the relationship between Kant, the Kantian tradi­ tion, and phenomenology, here focusing mainly on Husserl and Heidegger. Part of this re­ assessment concerns those philosophers who, during the lives of Husserl and Heidegger, sought to defend an updated version of Kant’s philosophy, the neo-Kantians. The chapter shows where the phenomenologists were able to benefit from some of the insights on the part of Kant and the neo-Kantians, but also clearly points to the differences. The aim of this chapter is to offer a fair evaluation of the relation of the main phenomenologists to Kant and to what was at the time the most powerful philosophical movement in Europe. Keywords: Immanuel Kant, neo-Kantianism, Edmund Husserl, Martin Heidegger, Marburg School of neo-Kantian­ ism 3.1 Introduction THE relation between phenomenology, Kant, and Kantian philosophizing broadly con­ strued (historically and systematically), has been a mainstay in phenomenological re­ search.1 This mutual testing of both philosophies is hardly surprising given phenomenology’s promise to provide a wholly novel type of philosophy.
    [Show full text]
  • Kant's Ethics
    Kant's ethics Quick reminder About Kant Goods Kant's ethics Hypothetical and categorical imperatives Using the CI Objections Thursday, April 23, 2009 Quick reminder Kant's ethics Quick reminder About Kant Goods Hypothetical and Papers are due tomorrow! categorical imperatives Using the CI Objections Immanuel Kant (1724-1804) Kant's ethics Quick reminder About Kant K¨onigsburg,Prussia Goods Hypothetical (now Kaliningrad, Russia) and categorical Enlightenment philosophy imperatives Using the CI Grundlagen der Objections Metaphysik der Sitten Groundwork for the metaphysics of morals Talents and temperament Ex: Intelligence, courage Subjective states and feelings Ex: Happiness, pleasure Choice and reasons for action Ex: hPay your taxes before they're due to avoid going to jail.i Also called rules, principles, intentions, maxims, and imperatives Three kinds of goods Kant's ethics Goods Quick reminder Things with at least some (positive) moral significance or value About Kant Goods Analysis of goods Anti- consequentialism Hypothetical and categorical imperatives Using the CI Objections Subjective states and feelings Ex: Happiness, pleasure Choice and reasons for action Ex: hPay your taxes before they're due to avoid going to jail.i Also called rules, principles, intentions, maxims, and imperatives Three kinds of goods Kant's ethics Goods Quick reminder Things with at least some (positive) moral significance or value About Kant Goods Analysis of goods Anti- Talents and temperament Ex: Intelligence, courage consequentialism Hypothetical and categorical
    [Show full text]
  • Examining Moral Necessity in the Kantian Categorical Imperative Mark E
    The Catalyst Volume 2 | Issue 1 Article 2 2012 Examining Moral Necessity in the Kantian Categorical Imperative Mark E. Harris University of Southern Mississippi Follow this and additional works at: http://aquila.usm.edu/southernmisscatalyst Recommended Citation Harris, Mark E. (2012) "Examining Moral Necessity in the Kantian Categorical Imperative," The Catalyst: Vol. 2: Iss. 1, Article 2. DOI: 10.18785/cat.0201.02 Available at: http://aquila.usm.edu/southernmisscatalyst/vol2/iss1/2 This Article is brought to you for free and open access by The Aquila Digital Community. It has been accepted for inclusion in The aC talyst by an authorized administrator of The Aquila Digital Community. For more information, please contact [email protected]. Examining Moral Necessity in the Kontion Categorical Imperative could n?t be . the basis of Mar k E. Horns a law. When these inclina­ o:al necessi~ is the idea that specific imperatives tions are dispensed with as mor­ bmd the actiOns of a moral agent regardless of his ally impertinent, only the law M or her personal goals or wishes. Contemporary ethi- and respect for the law can de­ cists have debated whether the moral system of Immanuel Kant termine the will. 7 includes rules which do in fact bind necessarily on the moral agent. This paper will argue that Kant's categorical imperative Since there IS nothing per­ does not bind necessarily. The three different formulas given for sonal about the law which binds the categorical imperative can each be used to derive different a person to duty, then the law moral rules.
    [Show full text]
  • Kant's Concept of Reflective Judgment
    KANT'S CONCEPT OF REFLECTIVE JUDGMENT Sumangali Rajiva A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Graduate Department of Philosophy University of Toronto O Copyright by Sumangali Rajiva 1999 National Library Bibliothbque nationale 1+1 of,,, du Canada Acquisitions and Acquisitions et Bibliogaphic Services services bibliographiques 395 Wellington Street 395, rue Wellirigtori OttawaON KlAON4 OtfawaON K1AW Canada Canada The author has granted a non- L'auteur a accordé une licence non exclusive licence allowing the exclusive permettant à la National Library of Canada to Bibliothèque nationale du Canada de reproduce, loan, distribute or sell reproduire, prêter, distribuer ou copies of this thesis in microform, vendre des copies de cette thèse sous paper or electronic formats. la forme de microfiche/film, de reproduction sur papier ou sur format électronique. The author retains owoership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts fiom it Ni la thèse ni des extraits substantiels rnay be printed or othewïse de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son permission. autorisation. ABSTRACT KANT'S CONCEPT OF REFLEC'IWE JUMfMElYT Surnangali Rajiva, Doctor of Philosophy 1999 Graduate Department of Philosophy in the University of Toronto In the Critique of Pure Reason and the Critique of Practical Reason Kant develops models of knowledge and morality in which we know and exist in a world of sensible appearances while dso belonging to a world of transcendent morality.
    [Show full text]
  • The Role of Happiness in Kant's Ethics
    Aporia Vol. 14 number 1—2004 The Role of Happiness in Kant’s Ethics JULIE LUND HUGHES ant, in an unusually non-technical way, defines happiness as getting what one wants.1 Also unusual in his ethical writings is a lack of dis- Kcussion on happiness, since one typically thinks of ethics as being inextricably linked to happiness. Kant does not discuss happiness much because happiness is not the basis of his system of ethics, in contrast to most ethical theories which make happiness the aim of morality. However, happiness stills has a role to play in his ethics. In this essay I will discuss how happiness fits into Kant’s ethics. First, I will discuss Kant’s definitions of happiness. Second, I will explain his reasons for choosing a basis for morality other than happiness. Finally, I will illuminate the different roles that happiness plays in Kant’s ethics. I. In The Metaphysical Principles of Virtue, Kant describes happiness as “continuous well-being, enjoyment of life, complete satisfaction with one’s condition.”2 This description is not so far removed from the utilitarian definition of happiness—pleasure without pain. Kant expands this idea of 1 Kant 240. 2 Ibid. 593. Julie Lund Hughes is a senior majoring in philosophy and English and minoring in ballroom dance at Brigham Young University. She is moving to New York City this fall, where she will raise her daughter and pursue a career in editing. 62 JULIE LUND HUGHES happiness to include “power, riches, honor, even health and that complete well-being and satisfaction with one’s condition.”3 Kant refers to man’s preservation and welfare as synonymous with his happiness.4 He calls hap- piness the complete satisfaction of all one’s needs and inclinations.5 In the Critique of Practical Reason, Kant defines happiness as “the state of a rational being in the world in the whole of whose existence everything goes according to his wish and will.”6 Happiness is not pleasure.
    [Show full text]
  • Conscience in Kantian Ethics
    Aporia Vol. 13 number 1—2003 Conscience in Kantian Ethics MATTHEW S. WARD n the introduction to the Cambridge edition of Kant’s ethical writ- ings, Allen Wood argues that though Kant’s ethics is tradi- Itionally considered the definitive example of a deontological or objective ethical system (as is apparent in The Groundwork for the Metaphysics of Morals), it actually ends up emphasizing a teleolog- ical or subjective system (as is apparent in The Metaphysics of Morals).1 Another way to view this general shift in emphasis is by considering Kant’s specific treatment of objective and subjective conditions of morality in his writings. His objective condition, as argued in The Groundwork, is the categorical imperative (CI), or the concept of duty, i.e., we ought to act only according to that maxim that we can will to become a universal law.2 However, he is not entirely clear and complete in developing his subjective conditions. Generally, the subjective condi- tions seem to involve feelings or inclinations to act according to the moral law. In this paper I will argue that among the subjective condi- tions Kant discusses, one stands out as particularly important. This distinctive subjective condition is conscience. Roughly, conscience 1 Kant xxxiii. 2 Kant 73. Matthew S. Ward is a senior majoring in philosophy at Brigham Young University. He is planning to enter medical school in the fall of 2004. This essay won third place in the 2003 David H. Yarn Philosophical Essay Competition. MATTHEW S. WARD 57 stands as a subjective condition for morality in the same way the CI or duty stands as an objective condition.
    [Show full text]
  • TRANSCENDENCE and the CATEGORICAL IMPERATIVE by David Stewart
    TRANSCENDENCE AND THE CATEGORICAL IMPERATIVE by David Stewart In chapter two of his "Transcendental Doctrine of Method," Kant observes that all the interests of reason combine in three questions: 1) What can I know? 2) What ought I to do? and 3) What may I hope?' With characteristic modesty Kant asserts that he has exhausted all possible answers to the first question. The second question is purely practical, and although it comes within the scope of pure reason, it is not transcendental but moral, and thus demanded Kant's second Critique. But the third question is more of a problem; there is no work expressly labeled a "critique" which treats the question of hope, although it enters into Kant's moral phiIosophy and his discussion of the categorical imperative. It is possible, however, to consider Religion Within the Limits of Reasoil Alorle as Kant's third "critique"; it is a critique of religion in the sense that Kant judges religion by the parameters of morality and identifies religious hope with hope for moral perfecti~n.~Two things emerge from considering Religion Within the Limits ofReason Alone as a third Kantian critique. First is the close identification of religion with hope which, in the second Critique, is made expllcit by Kant's treatment of the postulates of morality. Second is the fact that the question, "What may I hope?" is engendered by the question, "What ought 1 to do?"; Kant is plain on this point. The third question-If 1 do what I ought to do, what may I then hope?--is at once practical and theoretical, 111 such a Fashion that the practical serves only as a clue and when this IS followed out, to the speculative question For all hop~ngis d~rectedto happiness, and stands in the same relation to the practical and the law of morality as XNOWIN~arid rile lawof narure to the theoretrcal knowledge of things .' This admission is singularly informative, for here Kant ties together the law of morality and hope, while at the same time paralleling them with the law of nature and knowledge examlned in the first Critique.
    [Show full text]
  • Kant's Formula of Universal Law
    Kant's Formula of Universal Law The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Korsgaard, Christine M. 1985. Kant's formula of universal law. Pacific Philosophical Quarterly 66, no. 1-2: 24-47. Published Version http://www.wiley.com/bw/journal.asp?ref=0279-0750 Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:3201869 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA 1 Kant's Formula of Un iv ersal Law Christin e M. Korsgaard Kant's first formulation of the Categorical Imperative, the Formula of Universal Law, runs: Act only according to that maxim by which you can at the same time will that it should become a universal law. (G 421/39)1 A few lines later, Kant says that this is equivalent to acting as though your maxim were by your will to become a law of nature, and he uses this latter formulation in his examples of how the imperative is to be applied. Elsewhere, Kant specifies that the test is whether you could will the universalization for a system of nature "of which you yourself were a part" (C2 69/72); and in one place he characterizes the moral agent as asking "what sort of world he would create under the guidance of practical reason, .
    [Show full text]
  • THE CRISIS of NEO-KANTIANISM and the REASSESSMENT of KANT AFTER WORLD WAR I: PRELIMINARY Remarkphil 346 17..40
    © 2010 The Philosophical Forum, Inc. THE CRISIS OF NEO-KANTIANISM AND THE REASSESSMENT OF KANT AFTER WORLD WAR I: PRELIMINARY REMARKphil_346 17..40 PETER UWE HOHENDAHL The papers to be presented at this conference deal with a decisive turning point in the understanding of Immanuel Kant in the first half of the 20th century. What we can observe is an increasingly radical transformation, not only with respect to the interpretation of Kant but also concerning the attitude toward Critical Philosophy, that is, Kantianism in general. My remarks will try to throw some light on this turn or divide, which in the minds of those involved was sometimes referred to as the divide between the old and the new way of thinking. I have decided to focus on two issues. First of all, I want to look at the stakes of this conference. Why is it important to reexamine the turn in Kant studies in the early 20th century? Second, I want to look briefly at five thinkers to show what is involved in the challenge to and the break with the Kant orthodoxy of the prewar era. My examples will be Georg Lukács, Rudolf Carnap, Edmund Husserl, Martin Heidegger, and finally Max Horkheimer. In discussing these authors, I will focus more on the moment of redefining the approach to Kant without fully exploring the history of their prior involvement with Kant or the neo-Kantians. The result of this method is potentially an overemphasis on the moment of opposition and critique while aspects of continuity are mentioned but not stressed.1 It would not be difficult for instance to show the continued influence of neo-Kantianism in the German academy of the 1920s.
    [Show full text]