Kant and Spalding on a “righteous man” Spinoza
One of the controversial issues of the philosophy of Kant is the question of the role of postulates of practical reason. Their introduction into the practical philosophy of Kant is often criticised since they are regarded as heteronomic elements, violating the autonomy of the will. In the first Crit...
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| Format: | Article |
| Language: | English |
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EDP Sciences
2023-01-01
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| Series: | SHS Web of Conferences |
| Subjects: | |
| Online Access: | https://www.shs-conferences.org/articles/shsconf/pdf/2023/10/shsconf_kr2023_02004.pdf |
| _version_ | 1811157440349077504 |
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| author | Kryshtop Ludmila E. |
| author_facet | Kryshtop Ludmila E. |
| author_sort | Kryshtop Ludmila E. |
| collection | DOAJ |
| description | One of the controversial issues of the philosophy of Kant is the question of the role of postulates of practical reason. Their introduction into the practical philosophy of Kant is often criticised since they are regarded as heteronomic elements, violating the autonomy of the will. In the first Critique the heteronomy of these foundations seems to appear more distinctly. By contrast, the third Critique is often regarded as the point where Kant’s ethics finally reaches its maturity. Here Kant finally comes to a formulation of the superfluity of religion for morality. An important passage on which the apologists of such a view rely is the example of a “righteous man (Spinoza [...])” (KU, AA 05: 452) who reveres the moral law but rejects the existence of God. Quite often attention is paid only to the beginning of this fragment. But at the end Kant comes to the conclusion that, although morality as such does not need religion, morality inevitably leads to religion. This passage is also interesting for another reason. We see in it a direct parallel with a text of J.J. Spalding, who considers the same example of an atheist-minded person (Spinoza). And the conclusion is essentially identical to that of Kant. The moral law commands regardless of man’s faith in God. Thus nothing prevents us from presenting a righteous atheist. But in practice this does not occur, since a truly righteous person, in accordance with his inner mood, freely and naturally comes to the idea of God. |
| first_indexed | 2024-04-10T05:07:35Z |
| format | Article |
| id | doaj.art-c8a1f8b2583047ba9ba65abe0ac5ef30 |
| institution | Directory Open Access Journal |
| issn | 2261-2424 |
| language | English |
| last_indexed | 2024-04-10T05:07:35Z |
| publishDate | 2023-01-01 |
| publisher | EDP Sciences |
| record_format | Article |
| series | SHS Web of Conferences |
| spelling | doaj.art-c8a1f8b2583047ba9ba65abe0ac5ef302023-03-09T12:04:36ZengEDP SciencesSHS Web of Conferences2261-24242023-01-011610200410.1051/shsconf/202316102004shsconf_kr2023_02004Kant and Spalding on a “righteous man” SpinozaKryshtop Ludmila E.0https://orcid.org/0000-0002-1012-5953Peoples’ Friendship University of Russia (RUDN University)One of the controversial issues of the philosophy of Kant is the question of the role of postulates of practical reason. Their introduction into the practical philosophy of Kant is often criticised since they are regarded as heteronomic elements, violating the autonomy of the will. In the first Critique the heteronomy of these foundations seems to appear more distinctly. By contrast, the third Critique is often regarded as the point where Kant’s ethics finally reaches its maturity. Here Kant finally comes to a formulation of the superfluity of religion for morality. An important passage on which the apologists of such a view rely is the example of a “righteous man (Spinoza [...])” (KU, AA 05: 452) who reveres the moral law but rejects the existence of God. Quite often attention is paid only to the beginning of this fragment. But at the end Kant comes to the conclusion that, although morality as such does not need religion, morality inevitably leads to religion. This passage is also interesting for another reason. We see in it a direct parallel with a text of J.J. Spalding, who considers the same example of an atheist-minded person (Spinoza). And the conclusion is essentially identical to that of Kant. The moral law commands regardless of man’s faith in God. Thus nothing prevents us from presenting a righteous atheist. But in practice this does not occur, since a truly righteous person, in accordance with his inner mood, freely and naturally comes to the idea of God.https://www.shs-conferences.org/articles/shsconf/pdf/2023/10/shsconf_kr2023_02004.pdfkantspaldingmoralreligiongodatheistspinozaautonomyheteronomy |
| spellingShingle | Kryshtop Ludmila E. Kant and Spalding on a “righteous man” Spinoza SHS Web of Conferences kant spalding moral religion god atheist spinoza autonomy heteronomy |
| title | Kant and Spalding on a “righteous man” Spinoza |
| title_full | Kant and Spalding on a “righteous man” Spinoza |
| title_fullStr | Kant and Spalding on a “righteous man” Spinoza |
| title_full_unstemmed | Kant and Spalding on a “righteous man” Spinoza |
| title_short | Kant and Spalding on a “righteous man” Spinoza |
| title_sort | kant and spalding on a righteous man spinoza |
| topic | kant spalding moral religion god atheist spinoza autonomy heteronomy |
| url | https://www.shs-conferences.org/articles/shsconf/pdf/2023/10/shsconf_kr2023_02004.pdf |
| work_keys_str_mv | AT kryshtopludmilae kantandspaldingonarighteousmanspinoza |