By Jane Kneller, Sidney Axinn
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Jane Kneller, Sidney Axinn (eds.)
Shows how Kant's simple place applies to and clarifies present-day difficulties of battle, race, abortion, capital punishment, hard work family, the surroundings, and marriage.
In Autonomy and group, modern Kant students observe Kant's ethical and political opinions to present social concerns, analyzing modern themes throughout the lenses of assorted fresh Kantian methods to matters in moral, political, and social philosophy. The articles, written with at least technical language, interact present social difficulties without delay, demonstrating the possibilty of numerous purposes of Kant's views.
The authors, attaining well past the area of educational philosophy, follow Kant's ethical and political opinions to modern social matters either normal and particular. less than the 1st heading are chapters featuring readings of Kant's social concept and thought of human heritage, the connection of ethical perform to the social agreement, Kant's thought of civic responsibility, and the relevance of Kantian philosophy to modern feminist concept. partly II, extra particular problems with modern curiosity are explored: warfare, diplomacy, race and ethnicity questions, abortion, capital punishment, environmental ethics, hard work family, and the character of the establishment of marriage. Taken as an entire, Autonomy and group exhibits that Kantianism deals a social imaginative and prescient that is going a long way past Kant's recognized summary theory.
Contributors to the ebook comprise Sharon Anderson-Gold, Thomas Auxter, Susan Feldman, Gerald F. Gaus, Charles W. turbines, Nelson Potter, Philip Rossi, Robin may possibly Schott, Harry van der Linden, Hollyn L. Wilson, Robert Paul Wolff, and Allen W. Wood.
"The subject of this e-book is important for modern social and political philosophy. The booklet can be a major textual content for complex undergraduate classes and graduate seminars on modern social philosophy. it may well even be used as a supplementary textual content for classes and seminars on Kant's functional philosophy." -- Jeffrey Edwards, country collage of latest York at Stony Brook
Read or Download Autonomy and Community: Readings in Contemporary Kantian Social Philosophy (SUNY Series in Social and Political Thought) PDF
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Additional info for Autonomy and Community: Readings in Contemporary Kantian Social Philosophy (SUNY Series in Social and Political Thought)
JeanJacques Rousseau, Discourse on the Origin of Inequality, The Social Contract and Discourses (New York: Dutton, 1950), 208–9. Bennington and Brian Massouri (Minneapolis: University of Minnesota Press, 1984). Selected Works (Moscow: Progress, 1968), 182. 4, expecially 88–105. Cole (New York: Dutton, 1950), 253–55. Compare Rousseau, Discourse on the Origin of Inequality, 247–53. 1 (1991). Nisbet (Cambridge: Cambridge University Press, 1992), § 322. 118–32. Kant does recognize the existence of presentday nonagricultural societies where land is owned in common by the whole people; but in order to regard this as rightful he thinks we need to interpret it as the result of an agreement between the citizens to alienate their private holdings (MS 6:251; cf.
1 (1991). Nisbet (Cambridge: Cambridge University Press, 1992), § 322. 118–32. Kant does recognize the existence of presentday nonagricultural societies where land is owned in common by the whole people; but in order to regard this as rightful he thinks we need to interpret it as the result of an agreement between the citizens to alienate their private holdings (MS 6:251; cf. We must do this because we have attained to the standpoint of agricultural society, hence of the immutable principles of right, in terms of which alone the institutions of preagricultural peoples can be understood as rightful.
Cognitions are a priori in Kant's view if they arise from the use of our faculties rather than from the course of the experience in which those faculties are employed. In this way, it is perfectly consistent to hold of certain principles that they are a priori and that our knowledge of them is conditioned by a historical process that has conditioned the acquisition of the faculties that enable us to cognize them a priori. But until a suitable form of society has been achieved, the historical conditions for formulating and applying these principles have yet to be realized.