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Kant was one of the inventors of anthropology, and his lectures on anthropology were the most popular and among the most frequently given of his lecture courses. This volume contains the first translation of selections from student transcriptions of the lectures between 1772 and 1789, prior to the published version, Anthropology from a Pragmatic Point of View (1798), which Kant edited himself at the end of his teaching career. The two most extensive texts, Anthropology Friedlander (1772) and Anthropology Mrongovius (1786), are presented here in their entirety, along with selections from all…mehr

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Produktbeschreibung
Kant was one of the inventors of anthropology, and his lectures on anthropology were the most popular and among the most frequently given of his lecture courses. This volume contains the first translation of selections from student transcriptions of the lectures between 1772 and 1789, prior to the published version, Anthropology from a Pragmatic Point of View (1798), which Kant edited himself at the end of his teaching career. The two most extensive texts, Anthropology Friedlander (1772) and Anthropology Mrongovius (1786), are presented here in their entirety, along with selections from all the other lecture transcriptions published in the Academy edition, together with sizeable portions of the Menschenkunde (1781-2), first published in 1831. These lectures show that Kant had a coherent and well-developed empirical theory of human nature bearing on many other aspects of his philosophy, including cognition, moral psychology, politics and philosophy of history.

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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