From 1774 to about 1800, there were three intense philosophical and theological controversies underway in Germany, namely: Fragments Controversy, the Pantheism Controversy, and the Atheism Controversy. Kant’s essay translated here is Kant’s respond to the Pantheism Controversy. During this period (1770-1800), there was the Sturm und Drang (Storm and Urge (stress)) movement with thinkers like Johann Hamann, Johann Herder, Friedrich Schiller, and Johann Goethe; who were against the cultural movement of the Enlightenment (Aufklärung). Kant was on the side of Enlightenment (see his Answer the Question: What is Enlightenment? 1784). Table of Contents Translator’s Short Preface for Historical Context (pages 3-4). Immanuel Kant’s Text translated into English (pages 5-22). Translator’s Remarks (pages 23-24). Notes and Background for Kant’s essay and translation (page 25). Earlier translations from German into English of Kant’s essay (page 26). Pantheism Controversy (Quarrel) (Pantheismusstreit) (pages 27-28). Chronology of the Pantheism Controversy (Quarrel) (pages 29-37). Main Philosophers and authors. Ranked by birth year. Lessing first quarrel. Fragments Controversy. Pantheism Controversy or Pantheism Quarrel starts. Atheism Controversy. What is the Purpose of Kant’s Orientation Essay? (pages 38-42). Selected Bibliography related to Pantheism Controversy (pages 42-43). Related Online Resources (pages 43-44). Kant’s Note on his Overall Philosophical Position (pages 45-47). Dedication and Acknowledgements (pages 48-49). Appendix A. Image of first page of Kant Essay (1786) (pages 49-51). Keyword index (pages 51-83). Starts with a green page.

This volume collects all of Kant's writings on religion and rational theology.

Religion within the Boundaries of Mere Reason is a key element of the system of philosophy which Kant introduced with his Critique of Pure Reason, and a work of major importance in the history of Western religious thought. It represents a great philosopher's attempt to spell out the form and content of a type of religion that would be grounded in moral reason and would meet the needs of ethical life. It includes sharply critical and boldly constructive discussions on topics not often treated by philosophers, including such traditional theological concepts as original sin and the salvation or 'justification' of a sinner, and the idea of the proper role of a church. This volume presents it and three short essays that illuminate it in new translations by Allen Wood and George di Giovanni, with an introduction by Robert Merrihew Adams that locates it in its historical and philosophical context.

Using Schelling's philosophy, Ben Woodard examines how an expanded form of naturalism changes how we conceive of the division between thought and world, mathematics and motion, sense and dynamics, experiment and materiality, as well as speculation and pragmatism. Nature, in Schelling's eyes, is not the great outdoors or some authentic pastoral realm, but the various powers, processes and tendencies which run through biology, chemistry, physics and the very possibility of thought itself.

Uses Kant's philosophical method to show how global justice theories depend on acknowledgement of the intelligibility of contextually alien thought.

Kant’s account of emotions has only recently begun to receive the attention that this topic deserves, as it casts new light over the manifold features of transcendental philosophy. The authors expand the contemporary overview of the Kantian treatment from both a neuroscientific and a continental philosophical perspective. The volume opens paths to reevaluate neglected aspects of the Kantian model of human rationality.

Consuming Culture in the Long Nineteenth Century aims to bring together detailed analyses of the cultural myths, or fictions, of consumption that have shaped discourses on consumer practices from the eighteenth century onwards. Individual essays provide an excitingly diverse range of perspectives, including musicology, philosophy, history, and art history, cultural and postcolonial studies as well as the study of literature in English, French, and German. The broad scope of this collection will engage audiences both inside and outside academia interested in the politics of food and consumption in eighteenth and nineteenth century culture.

Human subjects are both formed by historical inheritances and capable of active criticism. Insisting on this fact, Kant and Benjamin each develop powerful, systematic, but sharply opposed accounts of human powers and interests in freedom. A persistent constitutive tension between Kantian and Benjaminan ideals is woven through human life. By examining the two philosophers through this volume, Richard Eldridge attempts to make better sense of the commitment forming, commitment revising, anxious, reflective and acculturated human subjects we are.

Chosen as an Outstanding Academic Title for 2003 by Choice Magazine Originally published in 2002. Does violence inevitably shadow our ethico-political engagements and decisions, including our understandings of identity, whether collective or individual? Questions that touch upon ethics and politics can greatly benefit from being rephrased in terms borrowed from the arsenal of religious and theological figures, because the association of such figures with a certain violence keeps moralism, whether in the form of fideism or humanism, at bay. Religion and Violence: Philosophical Perspectives from Kant to Derrida's careful posing of such questions and rearticulations pioneers new modalities for systematic engagement with religion and philosophy alike.

Immanuel Kant is strict about the limits of self-knowledge: our inner sense gives us only appearances, never the reality, of ourselves. Kant may seem to begin his inquiries with an uncritical conception of cognitive limits, but in Kant and the Subject of Critique, Avery Goldman argues that, even for Kant, a reflective act must take place before any judgment occurs. Building on Kant's metaphysics, which uses the soul, the world, and God as regulative principles, Goldman demonstrates how Kant can open doors to reflection, analysis, language, sensibility, and understanding. By establishing a regulative self, Goldman offers a way to bring unity to the subject through Kant's seemingly circular reasoning, allowing for critique and, ultimately, knowledge.