Critique of Practical Reason - Kant, Immanuel
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The second of Immanuel Kant's three critiques, "Critique of Practical Reason", published in 1788, is considered by many to be one of the most important works on the subject of moral philosophy ever written. Written several years after his first critique, "Critique of Pure Reason", this work addresses Kant's views on moral philosophy and what it means to be good and ethical. In this work, Kant explores his philosophy of the categorical imperative, a general rule for behavior that can be applied universally. Kant argues that a categorical imperative must guide whatever maxim one establishes for…mehr

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Produktbeschreibung
The second of Immanuel Kant's three critiques, "Critique of Practical Reason", published in 1788, is considered by many to be one of the most important works on the subject of moral philosophy ever written. Written several years after his first critique, "Critique of Pure Reason", this work addresses Kant's views on moral philosophy and what it means to be good and ethical. In this work, Kant explores his philosophy of the categorical imperative, a general rule for behavior that can be applied universally. Kant argues that a categorical imperative must guide whatever maxim one establishes for dealing with all decisions with moral implications so that one may be morally good and make ethical choices. Kant argues that it is the motivation to do good, a desire to follow an obligation of duty and honor, that is critical to being a good person. Kant's ideas on how one determines if something is morally good and how children and students can be taught morals has remained widely influential in the study of ethics to this day. "Critique of Practical Reason" is an excellent work on the philosophy of morality and a seminal work by one of the greatest philosophers of all time. This edition is printed on premium acid-free paper and follows the translation of Thomas Kingsmill Abbott.
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Autorenporträt
Immanuel Kant ( 22 April 1724 - 12 February 1804) was an influential German philosopher[23] in the Age of Enlightenment. In his doctrine of transcendental idealism, he argued that space, time, and causation are mere sensibilities; "things-in-themselves" exist, but their nature is unknowable.[24][25] In his view, the mind shapes and structures experience, with all human experience sharing certain structural features. In one of his major works, the Critique of Pure Reason (1781; second edition 1787),[26] he drew a parallel to the Copernican revolution in his proposition that worldly objects can be intuited a priori ('beforehand'), and that intuition is therefore independent from objective reality.[b] Kant believed that reason is also the source of morality, and that aesthetics arise from a faculty of disinterested judgment. Kant's views continue to have a major influence on contemporary philosophy, especially the fields of epistemology, ethics, political theory, and post-modern aesthetics. He attempted to explain the relationship between reason and human experience and to move beyond the failures of traditional philosophy and metaphysics. He wanted to put an end to what he saw as an era of futile and speculative theories of human experience, while resisting the skepticism of thinkers such as David Hume. He regarded himself as showing the way past the impasse between rationalists and empiricists,[28] and is widely held to have synthesized both traditions in his thought.[29] Kant was an exponent of the idea that perpetual peace could be secured through universal democracy and international cooperation. He believed that this would be the eventual outcome of universal history, although it is not rationally planned.[30] The nature of Kant's religious ideas continues to be the subject of philosophical dispute, with viewpoints ranging from the impression that he was an initial advocate of atheism who at some point developed an ontological argument for God, to more critical treatments epitomized by Schopenhauer, who criticized the imperative form of Kantian ethics as "theological morals" and the "Mosaic Decalogue in disguise",[31] and Nietzsche, who claimed that Kant had "theologian blood"[32] and was merely a sophisticated apologist for traditional Christian faith