Philosophy of Immanuel Kant
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4. When Kant speaks of respect for the value of persons, he is simply implying that there is a moral content whenever the rational faculty, which is exclusively the province of human beings, is at all at issue. To state that purely (seemingly) mechanistic pursuits such as architecture or engineering are objective rather than subjective, or that hiking in nature is less ethical than team play, that solitary or mechanistic pursuits lack obvious moral content and are therefore ethically inferior to service or social pursuits is to focus on the accidentals rather than the experience or process of the pursuit. Where there is process there is a thinkable experience. Where something is thinkable, there is reason, and where there is reason, there must be human beings; where this is true, there must be a moral content to the process. To put it another way, the very fact that mechanistic or solitary human experience is human or mechanistic implies that rational, hence moral and value-laden, faculties will or can come into play.Consider the solitary experience of nature, which could be moral for two reasons: because of the transcendental nature of the human experience of nature, or because nature itself exercises some claim on the moral (i.e., reasoning) faculties of the human being. This is true to the degree all human experience contains the potentiality for projection of the individual's experience into the social environment. The beautiful landscape in nature inspires grea
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who is seeking the categorical formulation of a universal law. But Kant consistently makes a logical (not empirical!) distinction between phenomenal and metaphysical reality. He is suggesting that if individual experience of self-development does have absolute reality--which means it must contain the essences of all (other) things that happen to the self--then all those other things would effectively be deprived of their own essences. The fact is that from a metaphysical standpoint they would also be effectively deprived of a material reality because they would have to be perceived as a subjective trick of the mind and not what they are, which is a series of instances of contingent experience.
Things such as self-development in respect of career or temperament are of contingent experience but not entwined inside it. Such "things" are designated apart from and subsidiary to the experience of reason, and prior to the point of departure into individual experience. The designation is made at the preexistent (a priori) level of metaphysics, intuition, transcendence. In a curious way, individual "instances" or "experiences" or "things" that happen are abstractions of or analogous to a realm of ideal forms or in Kant's terms metaphysic
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Approximate Word count = 6475
Approximate Pages = 26 (250 words per page)
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