Religion Within the Limits of Reason Alone

Religion Within the Limits of Reason Alone

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by Immanuel Kant
     
 

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A Monumental Figure of Western Thought Wrestles with the Question of God

Immanuel Kant (1724-1804) is one of the most influential philosophers in the history of Western philosophy. His contributions have had a profound impact on almost every philosophical movement that followed him.

Kant's teachings on religion were unorthodox in

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Overview

A Monumental Figure of Western Thought Wrestles with the Question of God

Immanuel Kant (1724-1804) is one of the most influential philosophers in the history of Western philosophy. His contributions have had a profound impact on almost every philosophical movement that followed him.

Kant's teachings on religion were unorthodox in that they were based on rationality rather than revelation. Though logically proving God's existence might be impossible, it is morally reasonable to "act as if there be a God." His strictly rational approach was considered so scandalous that the King of Prussia forbid him to teach or write further on religious subjects, which Kant obeyed until the king's death.

A work of major importance in the history of Western religious thought, Religion Within the Limits of Reason Alone represents a great philosopher's attempt to spell out the form and content of a type of religion grounded in moral reason and meeting the needs of an ethical life.

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Product Details

ISBN-13:
9780061300677
Publisher:
HarperCollins Publishers
Publication date:
08/28/2008
Series:
Harper Perennial
Pages:
352
Sales rank:
631,078
Product dimensions:
5.31(w) x 8.00(h) x 0.79(d)

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BOOK ONE

CONCERNING THE INDWELLING OF THE EVIL PRINCIPLE WITH THE GOOD, OR, ON THE RADICAL EVIL IN HUMAN NATURE

That "the world lieth in evil" is a plaint as old as history, old even as the older art, poetry; indeed, as old as that oldest of all fictions, the religion of priest-craft. All agree that the world began in a good estate, whether in a Golden Age, a life in Eden, or a yet more happy community with celestial beings. But they represent that this happiness vanished like a dream and that a Fall into evil (moral evil, with which physical evil ever went hand in hand) presently hurried mankind from bad to worse with accelerated descent; so that now (this "now" is also as old as history) we live in the final age, with the Last Day and the destruction of the world at hand. In some parts of India the Judge and Destroyer of the world, Rudra (sometimes called Siwa or Siva), already is worshipped as the reigning God--Vishnu, the Sustainer of the world, having some centuries ago grown weary and renounced the supreme authority which he inherited from Brahma, the Creator.

More modern, though far less prevalent, is the contrasted optimistic belief, which indeed has gained a following solely among philosophers and, of late, especially among those interested in education--the belief that the world steadily (though almost imperceptibly) forges in the other direction, to wit, from bad to better; at least that the predisposition to such a movement is discoverable in human nature. If this belief, however, is meant to apply to moral goodness and badness (not simply to the process of civilization), it has certainly not been deduced fromexperience; the history of all times cries too loudly against it. The belief we may presume, is a well-intentioned assumption of the moralists, from Seneca to Rousseau, designed to encourage the sedulous cultivation of that seed of goodness which perhaps lies in us--if, indeed, we can count on any such natural basis of goodness in man. We may note that since we take for granted that man is by nature sound of body (as at birth he usually is), no reason appears why, by nature, his soul should not be deemed similarly healthy and free from evil. Is not nature herself, then, inclined to lend her aid to developing in us this moral predisposition to goodness? In the words of Seneca: Sanabilibus $#230;grotamus malis, nosque in rectum genitos nature, si sanari velimus, adiuvat.

But since it well may be that both sides have erred in their reading of experience, the question arises whether a middle ground may not at least be possible, namely, that man as a species is neither good nor bad, or at all events that he is as much the one as the other, partly good, partly bad. We call a man evil, however, not because he performs actions that are evil (contrary to law) but because these actions are of such a nature that we may infer from them the presence in him of evil maxims. In and through experience we can observe actions contrary to law, and we can observe (at least in ourselves) that they are performed in the consciousness that they are unlawful; but a man's maxims, sometimes' even his own, are not thus observable; consequently the judgment that the agent is an evil man cannot be made with certainty if grounded on experience. In order, then, to call a man evil, it would have to be possible a priori to infer from several evil acts done with consciousness of their evil, or from one such act, an underlying evil maxim; and further, from this maxim to infer the presence in the agent of an underlying common ground, itself a maxim, of all particular morally-evil maxims.

Lest difficulty at once be encountered in the expression nature, which, if it meant (as it usually does) the opposite of freedom as a basis of action, would flatly contradict the predicates morally good or evil, let it be noted that by "nature of man" we here intend only the subjective ground of the exercise (under objective moral laws) of man's freedom in general; this ground--whatever is its character--is the necessary antecedent of every act apparent to the senses. But this subjective ground, again, must itself always be an expression of freedom (for otherwise the use or abuse of man's power of choice in respect of the moral law could not be imputed to him nor could the good or bad in him be called moral). Hence the source of evil cannot lie in an object determining the will through inclination, nor yet in a natural impulse; it can lie only in a rule made by the will for the use of its freedom, that is, in a maxim. But now it must not be considered permissible to inquire into the subjective ground in man of the adoption of this maxim rather than of its opposite. If this ground itself were not ultimately a maxim, but a mere natural impulse, it would be possible to trace the use of our freedom wholly to determination by natural causes; this, however, is contradictory to the very notion of freedom. When we say, then, Man is by nature good, or, Man is by nature evil, this means only that there is in him an ultimate ground (inscrutable to us) of the adoption of good maxims or of evil maxims (i.e., those contrary to law), and this he has, being a man; and hence he thereby expresses the character of his species.

Religion Within the Limits of Reason Alone. Copyright © by Immanuel Kant. Reprinted by permission of HarperCollins Publishers, Inc. All rights reserved. Available now wherever books are sold.

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