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2 results

  • 2 - Christian August Crusius

  • from Part I - Pre-Kantian Moral Philosophy
  • Michael Walschots, Martin Luther-Universität Halle-Wittenberg, Germany
  • Book:
    Kant's <i>Critique of Practical Reason</i>
    Published online:
    31 January 2025
    Print publication:
    28 March 2024, pp 40-43

  • Summary

    Christian August Crusius (1715–1775) was one of the most important German philosophers in the middle of the eighteenth century. His series of four German textbooks offered a systematic and sophisticated alternative to Wolffianism. Kant was at the beginning of his academic career when Crusius’ philosophical works were first published, so it is not surprising that Kant would come to be influenced by Crusius’ philosophy. This chapter contains a translation of selections from books 1 and 2 of Crusius’ Guide to Living Rationally (1744), capturing his theory of the will and desire, his theory of freedom, his voluntarist theory of ethics, his theory of the end of human life, and his moral proof of the immortality of the soul. The selections will help readers better understand Kant’s reference to Crusius’ moral philosophy as one based on the “will of God” (5:40), among many other things.

  • Chapter 11 - What does his Religion contribute to Kant’s conception of practical reason?

  • Edited by Gordon Michalson
  • Book:
    Kant’s <I>Religion within the Boundaries of Mere Reason</I>
    Published online:
    05 May 2014
    Print publication:
    17 April 2014, pp 214-232

  • Summary

    One of the arguments for which Immanuel Kant is best known is the moral proof of the existence of God, freedom, and the immortal soul. It is surprising that Kant gives hope, rather than belief, pride of place in the list of questions that motivate his entire critical philosophy. Commentators typically neglect the distinct nature and role of hope in Kant's system, and lump it together with the sort of belief that arises from the moral proof. A crucial difference between knowledge, rational belief, and rational hope is that they are governed by different modal constraints; the author discusses those constraints and the kind of modality involved. He offers what he takes to be Kant's account of the main objects of rational hope in that text, namely, alleged outer experiences (miracles); a supposed inner experience (effect of grace); and a future collective experience (the construction of a truly ethical society).