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The Critique of Practical Reason

Immanuel Kant

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The Critique of Practical Reason | Immanuel Kant

The Critique of Practical Reason

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The Critique of Practical Reason is the second of Immanuel Kant’s three critiques, first published in 1788. It follows on from his Critique of Pure Reason and deals with his moral philosophy. The second Critique exercised a decisive influence over the subsequent development of the field of ethics and moral philosophy, becoming the principle reference point for ethical systems that focus on the rightness or wrongness of actions themselves, as opposed to the rightness or wrongness of the consequences of those actions. Subsequently termed “deontological ethics”, Kant’s ethical system also laid the groundwork of moral absolutism, the belief that there are absolute standards against which moral questions can be judged, and that certain actions are right or wrong, devoid of the context of the act.
, of the maxim may remain, but it must not be the condition of it, else the maxim could not be fit for a law. Hence, the mere form of law, which limits the matter, must also be a reason for adding this matter to the will, not for presupposing it. For example, let the matter be my own happiness. This (rule), if I attribute it to everyone (as, in fact, I may, in the case of every finite being), can become an objective practical law only if I include the happiness of others. Therefore, the law that we should promote the happiness of others does not arise from the assumption that this is an object of everyone's choice, but merely from this, that the form of universality which reason requires as the condition of giving to a maxim of self-love the objective validity of a law is the principle that determines the will. Therefore it was not the object (the happiness of others) that determined the pure will, but it was the form of law only, by which I restricted my maxim, founded on inclination, so as to give it the universality of a law, and thus to adapt it to the practical reason; and it is this restriction alone, and not the addition of an external spring, that can give rise to the notion of the obligation to extend the maxim of my self-love to the happiness of others.

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REMARK II.

The direct opposite of the principle of morality is, when the principle of private happiness is made the determining principle of the will, and with this is to be reckoned, as I have shown above, everything that places the determining principle which is to serve as a law, anywhere but in the legislative form of the maxim. This contradiction, however, is not merely logical, like that which would arise between rules empirically conditioned, if they were raised to the rank of necessary principl

Jef 12/10/2022
The Sequel is even better!
Mesoscope 04/22/2021
The question that practical reason asks us is, what ought I to do? In this book Kant offers his analysis of how pure reason, which relies on no empirical input whatsoever, can help us answer that question.

As a follow up to Critique of Pure Reason, this book is a grave disappointment. Altogether aba
Erik 06/15/2015
The first two critiques constitue a unit so far as their main argument goes. The Critique of Pure Reason establishes that while humans can imagine things in themselves (ideas), they can only know things as they are given to them (concepts). The gap between our conceptional understanding and our rati
Jonathan 04/08/2014

Immanuel Kant is what I suppose one would call a 'practical philosopher' in that he is not primarily concerned with the more abstract thoughts of philosophy. Rather his philosophy, as expressed in this book, is one about how practical philosophy, or practical reason, works. He makes a distinction at
Rowland 06/03/2010
It is difficult to overestimate Kant's influence in philosophy. Even those who reject his explicit theories often use his terms, whether by wondering how it could be possible for something to be "synthetic" (not a matter of meaning) and yet "a priori" (knowable independent of experience), or by aski

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