Autonomy and Community: Readings in Contemporary Kantian by Jane Kneller, Sidney Axinn

By Jane Kneller, Sidney Axinn

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Jane Kneller, Sidney Axinn (eds.)

Shows how Kant's simple place applies to and clarifies present-day difficulties of conflict, race, abortion, capital punishment, hard work kin, the surroundings, and marriage.

In Autonomy and neighborhood, modern Kant students observe Kant's ethical and political beliefs to present social matters, interpreting modern subject matters throughout the lenses of varied fresh Kantian techniques to concerns in moral, political, and social philosophy. The articles, written with no less than technical language, have interaction present social difficulties at once, demonstrating the possibilty of various purposes of Kant's views.

The authors, attaining well past the world of educational philosophy, follow Kant's ethical and political opinions to modern social matters either basic and particular. less than the 1st heading are chapters offering readings of Kant's social conception and idea of human heritage, the connection of ethical perform to the social agreement, Kant's concept of civic responsibility, and the relevance of Kantian philosophy to modern feminist conception. partly II, extra particular problems with modern curiosity are explored: warfare, diplomacy, race and ethnicity questions, abortion, capital punishment, environmental ethics, hard work family, and the character of the establishment of marriage. Taken as a complete, Autonomy and group exhibits that Kantianism deals a social imaginative and prescient that is going a long way past Kant's recognized summary theory.

Contributors to the booklet contain Sharon Anderson-Gold, Thomas Auxter, Susan Feldman, Gerald F. Gaus, Charles W. turbines, Nelson Potter, Philip Rossi, Robin might Schott, Harry van der Linden, Hollyn L. Wilson, Robert Paul Wolff, and Allen W. Wood.


"The subject of this e-book is critical for modern social and political philosophy. The e-book can be a major textual content for complicated undergraduate classes and graduate seminars on modern social philosophy. it can even be used as a supplementary textual content for classes and seminars on Kant's functional philosophy." -- Jeffrey Edwards, country college of recent York at Stony Brook

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Additional info for Autonomy and Community: Readings in Contemporary Kantian Social Philosophy (SUNY Series in Social and Political Thought)

Example text

The full development of Page 23 these capacities, moreover, regarded as an end of nature, can be conceived only as a historical process comprehending the past but also pointing into the future. Because human nature has reason (or freedom, that is, Rousseauean perfectibility), this process can never be conceived as having an ''end" in the sense of a final state in which the process would be completed and therefore cease, but we must represent it to ourselves teleologically as following an unconscious "plan of nature" that arranges for the endless development of human species capacities (IAG 8:27–28).

Jean­Jacques Rousseau, Discourse on the Origin of Inequality, The Social Contract and Discourses (New York: Dutton, 1950), 208–9.  Bennington and Brian Massouri (Minneapolis: University of Minnesota Press, 1984).  Selected Works (Moscow: Progress, 1968), 182.  4, expecially 88–105.  Cole (New York: Dutton, 1950), 253–55.  Compare Rousseau, Discourse on the Origin of Inequality, 247–53. 1 (1991).  Nisbet (Cambridge: Cambridge University Press, 1992), § 322.  118–32.  Kant does recognize the existence of present­day nonagricultural societies where land is owned in common by the whole people; but in order to regard this as rightful he thinks we need to interpret it as the result of an agreement between the citizens to alienate their private holdings (MS 6:251; cf.

1 (1991).  Nisbet (Cambridge: Cambridge University Press, 1992), § 322.  118–32.  Kant does recognize the existence of present­day nonagricultural societies where land is owned in common by the whole people; but in order to regard this as rightful he thinks we need to interpret it as the result of an agreement between the citizens to alienate their private holdings (MS 6:251; cf.  We must do this because we have attained to the standpoint of agricultural society, hence of the immutable principles of right, in terms of which alone the institutions of preagricultural peoples can be understood as rightful.

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