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On the philosophy of Kant 2021-01-13 18:12:24

 

 

On the Philosophy of Kant

 

Kant is probably the most prominent philosopher of the last two thousand years. Numerous experts have studied his philosophy. Countless college students, voluntarily or involuntarily, have read his books. Yet his theory is still very obscure to many. If his theory is so obscure, why his theory is so prominent? If his theory is so prominent, why it can’t be made less obscure, after more than two hundred years?

 

To understand these questions, we first need to know Kant’s time. In eighteenth century, science progressed rapidly. We know that the earth, like other planets, moves around the sun. We know that the universe is vast. The earth is only a tiny spot in this vast universe. Many pioneers, such as Hume, already perceived human beings, including human mind, from an evolutionary perspective. The advance of scientific and philosophical thinking threatened the view that human beings are the master of the universe. For a long time, the supreme status of human beings is upheld by the religious doctrine that human beings are made by the God, according to the God’s own image. However, by eighteen century, religion is no more prestigious among the upper class. At the age of science and reason, there is an urgent need to produce a new theory with scientific method to maintain the supreme status of humans among all animals and as a consequence, maintain the supreme status of the ruling elites among all human beings. Kant’s theory fills such an urgent need.

 

Kant is a learned man. In most of his life, he is more interested in physics than in metaphysics. In the age of science and reason, this made him an ideal spokesman for a new religion to replace the discredited old religion.  

 

The most famous passages of Kant are the conclusion part of his Critique of Practical Reason, originally published in 1788. The conclusion part contains three paragraphs. We will study them in detail.

 

In the first paragraph, Kant wrote  “the starry heavens above me and the moral law within me”, the most famous quote from him. With starry heavens, Kant, as well as other people, “stand into an unbounded magnitude with worlds upon worlds and systems of systems … a countless multitude of worlds annihilates … my importance as an animal creature”.

 

To assert the importance of human beings, Kant brings out “moral law”, which is unique to human beings. “the moral law reveals to me a life independent of animality and even of the whole sensible world, at least so far as this may be inferred from the purposive determination  of my existence by this law, a determination not restricted to the conditions and boundaries of this life but reaching into the infinite.” Simply put, moral law “infinitely raises my worth”. That is the true purpose of Kant’s philosophy.

 

But the concept of morality has been used and misused for so long and by so many people. “Morals began with the noblest property of human nature, the development and cultivation of which looked to infinite use, and it ended – in enthusiasm or in superstition.” The concept of morality has lost its prestige. In the age of science, to regain prestige, Kant proposed a scientific morality, or morality studied scientifically in the second paragraph of conclusion. “In a word, science (critically sought and methodically directed) is the narrow gate that leads to the doctrine of wisdom, if by this is understood not merely what one ought to do but what ought to serve teachers as a guide to prepare well and clearly the path to wisdom which everyone should travel, and to secure others against taking the wrong way; philosophy must always remain the guardian of this science,”

 

Are you still confused? Kant knew you are confused. In the last paragraph, he concluded, “though the public need take no interest in its subtle investigations it has to take an interest in the doctrines which, after being worked up in this way, can first be quite clear to it.”

 

In essence, Kant said he studied philosophy scientifically and guarded science philosophically. He knew his theory is too subtle, in fact, too muddled for people to understand. Nevertheless, people should take an interest in his theory, for his theory “infinitely raise” the worth of human beings, at least the worth of those human beings who believe in his theory.

 

Kant’s theory is a response, a reaction to Hume’s theory. Hume’s theory is an evolutionary theory. It greatly simplifies our understanding of life. But in an evolutionary theory, the dominance of human beings in the living systems is only transient. This implies the dominance of the ruling elite in human societies is only transient. As a result, the ruling elite want to restrict the scope of evolutionary theory. Kant’s theory obscures our understanding of life. By making simple things so difficult to understand, after making lengthy and obscure deductions, Kant somehow “infinitely raises” the worth of human beings. Kant’s philosophy put human beings back at the top of living systems. By implication, the ruling class should always be at the top of the human societies. That is the reason why the establishment love Kant’s theory. That is why Kant’s philosophy is so prominent.

 

 

Appendix: The Conclusion section of Kant, 1788(2015), Critique of Practical Reason, Cambridge University Press

 

Two things fill the mind with ever new and increasing admiration and reverence,  the more often and more steadily one reflects on them: the starry heavens above me and the moral law within me. I do not need to search for them and merely conjecture them as though they were veiled in obscurity or in the transcendent region beyond my horizon; I see them before me and connect them immediately with the consciousness of my existence. The first begins from the place I occupy in the external world of sense and extends the connection in which I stand into an unbounded magnitude with worlds upon worlds and systems of systems, and moreover into the unbounded times of their periodic motion, their beginning and their duration. The second begins from my invisible self, my personality, and presents me in a world which has true infinity but which can be discovered only by the understanding, and I cognize that my connection with that world (and thereby with all those visible worlds as well) is not merely contingent, as in the first case, but universal and necessary. The first view of a countless multitude of worlds annihilates, as it were, my importance as an animal creature, which after it has been for a short time provided with vital force (one knows not how) must give back to the planet (a mere speck in the universe) the matter from which it came. The second, on the contrary, infinitely raises my worth as an intelligence by my personality, in which the moral law reveals to me a life independent of animality and even of the whole sensible world, at least so far as this may be inferred from the purposive determination  of my existence by this law, a determination not restricted to the conditions and boundaries of this life but reaching into the infinite.

 

But though admiration and respect can indeed excite to inquiry, they cannot supply the want of it. What, then, is to be done in order to enter upon inquiry in a way that is useful and befitting the sublimity of the object? Examples may serve in this for warning but also for imitation. Consideration  of the world began from the noblest spectacle that can ever be presented to the human senses and that our understanding can bear to follow in its broad extent, and it ended – in astrology. Morals began with the noblest property of human nature, the development and cultivation of which looked to infinite use, and it ended – in enthusiasm or in superstition. So it is with all crude attempts in which the principal part of the business depends upon the use of  reason, which does not come of itself, like the use of the feet, by frequent exercise, especially when it has to do with properties that cannot be directly exhibited in common experience. But after there had come into vogue, though late, the maxim of carefully reflecting beforehand on all the steps that reason proposed to take and not letting it proceed otherwise than on the track of a previously well-considered method, then appraisal of the structure of the universe obtained quite a different direction and along with it an incomparably happier outcome. The fall of a stone, the motion of a sling, resolved into their elements and the forces manifested in them and treated mathematically, produced at last that clear and henceforth unchangeable insight into the structure of the world which, with continued observation, one can hope will always be extended while one need never fear having to retreat.

 

This example can recommend that we take the same path in treating of the moral predispositions of our nature and can give us hope of a similarly good outcome. We have at hand examples of reason judging morally. We can analyze them into their elementary concepts and, in default of mathematics, adopt a procedure similar to that of chemistry – the separation, by repeated experiments on common human understanding, of the empirical from the rational that may be found in them – and come to know both of them pure and what each can accomplish of itself; and in this way we can prevent on the one hand the errors of a still crude, unpracticed appraisal and on the other hand (what is far more necessary) the leaps of genius by which, as happens with the adepts of the philosopher’s stone, without any methodical study or knowledge of nature visionary treasures are promised and true ones are thrown away. In a word, science (critically sought and methodically directed) is the narrow gate that leads to the doctrine of wisdom, if by this is understood not merely what one ought to do but what ought to serve teachers as a guide to prepare well and clearly the path to wisdom which everyone should travel, and to secure others against taking the wrong way; philosophy must always remain the guardian of this science, and though the public need take no interest in its subtle investigations it has to take an interest in the doctrines which, after being worked up in this way, can first be quite clear to it. (P 130)

 

 

 

 


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作者:jingchen 回复 中国现代哲学家学会 留言时间:2021-01-14 22:45:28

Our “priori” will guide our experience. At the same time, different people will have different “priori”. One person’s “priori” will modify over time. My “priori” at fifty years old will be different from my “priori” at ten.


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作者:中国现代哲学家学会 留言时间:2021-01-14 15:28:22

Kant`s philosophy runs something like this. Of the Three Critiques, the first one is the guidance or foundation, while the of law and of beauty are off shoots of the thinking. Kant's contribution to philosophy is to realize the inner logic goes "priori to" experience, or transcending if you will.Kant suggests that the inner logic is to guide experience as important as experience checks against theories as Aristotle claimed. Kant is not so obscure as Hegel for sure. The second fiddler in German philosophy generally perceived.

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作者:jingchen 回复 中国现代哲学家学会 留言时间:2021-01-14 14:27:18

I always try to make sense of Kant's philosophy. Now I seem to understand it. I write a short note to outline my thought. Thanks for your affirmation.

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作者:中国现代哲学家学会 留言时间:2021-01-14 09:42:55

Go philosophy!

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· Host
· Insulate
· The default choice is to defau
· Traps and trappings
· No comfort without fort
· Sword and word
· Quest
【语言(九)】
· Nostalgia
· 徐江伟的历史理论
· 楚和梦
· Advice and vice
· Principle, principal and inter
· 狼
· Tribute
· Illusion and disillusion
· The gorges are gorgeous
· When June met August
【金融】
· Passive investment strategy an
· The size of your generation an
· Why it is optimal to be optimi
· Debt is an added risk
· Should arithmetic or geometric
· What constitute risk free asse
· A brief introduction to the se
· How to measure return
· The Big Short
【科学(七)】
· What is the meaning of life ex
· 一个不会摄影的人的感悟
· What we need, big data or big
· 进化理论的数学模型
· On inequality
· Grass from the old world and t
· 人类的平均寿命能到一百岁吗?
【人口(三)】
· 一个社会人口中位年龄的趋势
· 鼓励生育的政策能提高生育率吗?
· 政府,家庭,和人口结构
· 从无籽西瓜说起
· 从炒股谈起
· The meaning of life
【诗词(七)】
· Edge
· Remember
· The power
· Truth in science and religion
· Happy in the backyard
· 野心
· Gene
· Intend
· RIP
· Nagging from an old man
【语言(八)】
· H, 日和 Helio
· Duo and double means two
· Good, gooder; bad, better
· 相似的形状,相似的读音,相关的
· 家
· 新年话创新
· Language, languish, anguish
· 钟表
· How to learn English effective
· 不通则痛,通则不痛
【科学(六)】
· 请教一个统计学的问题
· 数学及其应用
· On amateur and academic resear
【经济(四)】
· How much we need to save for r
· How pension system destroys ou
· Shall we buy insurance?
· An Entropy Theory of Value
· Total value of gold and some
【音乐】
· Suo Gan
· Mainstream rappers
· A Candle in the Wind
· 缺憾之美
· Swing low
· Going home
· River of no return
· Raw and refined: Two versions
【经济(三)】
· Own something small wholly or
· Money as a performance enhance
· How much we pay for retirement
· How to reduce anxiety over fi
· How to trim a tree or an econo
· A critique of economic theory
· The most depressing (exciting)
· On the concepts of earning, in
· 数学:应用和乐趣 (修订版)
【诗词(六)】
· Spring up and fall down
· Press
· Within and Without
· Verse
· Front
· Heroine and Heroin
· Sterilize
· Win
· Low
· Port
【诗词(五)】
· Pet and Pest
· Ease
· 忘,妄,望
· Seasons
· Envelope and develop
· Sorrow
· Home
· Haze
· Ex and Re
· Edge
【科学(五)】
· Why highly educated women and
· On the concept of perfectness
· Reflection from a riddle
· On averaging denominators
· Integrating mathematical finan
· 苦难是最好的学校
· Read The need for a new public
· The earth is a gigantic batter
【语言(七)】
· 想象和相象
· 汉语和英语读音的相似
· 双字词的来源
· 标致和婊子
· Credible and Incredible
· 英语和汉语类似的构词法
· Lect
· Excite and Incite
· Forget and For Get
· Lax and relax
【杂谈(三)】
· 经纬和泾渭
· Heretics are true believers
· Faith or good deeds
· 养儿还是育女?
· Should adult children stay wit
· 女儿制作的录像
· 儿子唱的rap
· 女儿带着女儿来看我们,写的一段
· Frills
【语言(六)】
· 腿脚和退却
· Copulate, copy, populate
· Emergence and emergency
· I am, I love
· Invent
· Prevent
· Repair
· Tart and top, start and stop
· S is about
· 同样的世界,不同的视角
【诗词(四)】
· On the wisdom of wisdom teeth
· Stalin Rap to Hitler and Mao
· 夕阳
· Sunshine
· Temp
· Longing
· Part
· Omen
· Winter night in the north
· An Old Car
【诗词(三)】
· Snow
· My Dear Sun
· When
· Cut Bank
· When you try
· Winter in the deep north
· 你家的月亮
· Good bye, my friends
· 当生命之火慢慢熄灭
· 公猫
【语言(五)】
· 兴趣,利益和利息
· Over 和 Overture
· Ruler
· Inspire and Expire
· 哥哥的歌
· Rest
· Decadence and decay
· 阀:大人物是干什么的?
· 奴隶的心
· 为什么我们喜欢压韵?
【语言 (四)】
· Screw and screwed
· 黄
· Kind
· Sun and moon
· Free
· Norm, normal and Normans
· Bella and bellum
· Two meanings of like
· What is a theory?
· What is man?
【经济 (二)】
· Reading James Galbraith’s The
· 为他人作嫁衣裳:贸易强国的共同
· 什么是内需不足?
· 关于持续的贸易不平衡
· A long tradition to connect th
· On persistent trade imbalance
· On green economy
· What are rights: Some reflecti
· On Risk Management
· 怎样计算股票的融资成本和预期回
【杂谈 (二)】
· There is more brainwashing in
· 看女儿
· 女儿初为人母
· Weather and climate
· 老三的一篇短文
· When defects become an advanta
· Service of necessities and ser
· 女儿的帖子
· 荷花和塘泥
【科学(四)】
· Predictions in social sciences
· 数学的现状和未来
· Social structures: A perspecti
· 温度和情绪 (temperature and t
· Learning, memory and decision
· The Least Action Principle: It
· When an electron falls to a pr
· 为什么鱼比肉更容易煮熟?
· 一篇关于The Unity of Science a
【诗词(二)】
· I’d rather
· 日暮
· 池塘里的污泥
· Over and under
· Bond and bondage
· 夕阳
· Dandelion
· 早点睡觉
· 在我慢慢褪色的世界里
· 狮的低吟,诗的回声
【语言(三)】
· 相似的单词,不同的意思
· 小米和 millet
· AM is love
· 什么是不够
· Easter: 词的来源
· 论所谓的正能量 (On being posit
· Terr 是土地
· Radical 的意思是什么?
· 努力的奴隶
· Tri 是三
【诗词】
· 风筝:孩子离家
· 篝火
· 落日:致老去的人们
· 杜达尔和玛丽亚
· Deep North
· Driving crazy
· 燃烧和发烧
· 满月的冬夜
· 献给空巢的父母
· Burning and burn out
【健康(三)】
· Mentally stimulating
· On obsessive compulsive disord
· 吃盐和生育
· Ginger and gingerly
· Principle Based Medicine
· Why we need pain?
· 关于自闭症
· 健康的定义
· 针灸的原理
· 情感的守恒定律
【科学(三)】
· 数学及其在社会科学中的应用
· 为什么光线弱的地方会觉得浪漫?
· 美是平均,美是不变的性质
· 颜色和温度
· 简洁就是美
· 栖息之地:健康的树和濒死的树
· 落红不是无情物,化作春泥更护花
· 为什么肥沃的土地上很难找到先锋
· 不平等,效率和系统维护成本
· 生物学的统一理论
【语言(二)】
· 论精美
· 铁 (fer)
· 家
· 我,倭,和,we
· 鹪鹩,娇娆,wren, 人,文
· 牡丹,Botan, Botany
· 人多则移
· 英语中的几个象形词
· 他和它
· 趣味英语:一个不引人注意的前缀
【科学(二)】
· 基因突变不是完全偶然的
· 生物学和生态学的结合
· Energy consumption and cost
· 人类的平均寿命能到一百岁吗?
· 蝴蝶效应并不存在 (兼论偏微分
· 科学与经济学的统一
· 意识: 一个经济学和物理学的理论
· 诺奖得主年龄的变迁
· 学科细分: 社会停滞和衰退的表征
【健康(二)】
· On cortisol and other drugs
· 为什么负氧离子有益健康
· 吃冰和减肥
· 实用生理学
· 为什么晒太阳有好处?
· 为什么练功经常用圆型姿式?
· 脉搏中包含多少信息?
· 外科手术不伤身体吗?
· 头痛医脚
· 怎样才能改善内脏的功能
【人口(二)】
· 政府的法律和自然的法律
· 出生率,平均寿命,生活水平和社
· Holmes stories: The number of
· 个体年龄和社会年龄
· 多子多福
· 人口塌陷: 真正的悲剧
· 华人的高智商和低生育率
· 走出非洲
· 生命就是竞争
· 什么是文化
【人口】
· 聪明的代价:亚当和夏娃的故事
· 为什么大道至简
· 论移民
· 人口问题文章的一个汇总
· 人口警报?
· 人口红利和人口投资
· 多生孩子: 靠政策,还是靠自己?
· 华而不实和春华秋实
· 劝君莫惜金缕衣,劝君惜取少年时
· 政府越大,出生率越低
【政治】
· 关于全民基本收入
· 六四还是六三?
· Iron and blood
· 华人参政不够踊跃吗?
· 谁得益于大政府?兼论美国大选
· 印一百元假钞是犯罪,印一万亿真
· 量化宽松和猪肉注水
· 百年大势和英国脱欧
【杂谈】
· 搭错车
· 龙图腾的含义
· 个体的肥胖和社会的肥胖
· 在什么年纪,做什么事情
· 早晨出行和下午出行
· 男学生在哪里?
· 贱和基本
· 少数的重要性
【经济】
· 效用函数是什么样子的?
· 经济学理论不应该建立在拓扑学基
· 谁是二十世纪最伟大的经济学家?
· 谁是十九世纪最伟大的经济学家?
· 非平衡态经济学理论简介
· 凯恩斯主义适用的环境
· 从日本的负利率谈起
· 关于利率
· 生产过程各要素之间的关系
· 平衡态和非平衡态经济学
【加拿大】
· 一个登山爱好者的历险 (附视频
· 回归
· 海达圭游记
· 天尽头
· 红河谷歌词的变迁
· 洄游的三文鱼
· 碧西(BC)的风景和阿省的风景
· 中加教育比较
【语言】
· 决定和 decide
· 仇的两种读法
· 小儿子教我读书
· 汉语单词的起源
· 舒服和束缚
· 姓张的人为什么这么多?
· 纽,妞,丑,new, 牛
· 姜太公的故事
· 语言的产生和演变
【科学】
· 科学研究:缺的是钱吗?
· 数学:应用和乐趣
· 汉字和科学研究
· 社会生物学与社会
· 有趣的化学
· 蒲公英和科学研究
· 当代没有科学大师吗?
· 数学,美和现实
· 现实世界:理解数学的金钥匙
【健康】
· 按摩脚底为什么这么重要?
· 中医的疗效(续)
· 从蛋白质的不同分解途径看痛风的
· 中医的疗效
· 从哮喘的治疗谈预防
· 实用生理学
· 什么是酸性食物?
· 肥胖和内脏功能
· 呼吸的方法
· 关于抑郁
【科学与经济】
· 阅读The Unity of Science and E
· 信息和熵的等价性
· 知觉的简单和数学的简单
· 一流的研究: 真那么难吗?
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