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By Stephen R. Palmquist

Authors from worldwide unite with the intention to domesticate discussion among Asian and Western philosophy. The papers forge a brand new, East-West comparative direction in general diversity of concerns in Kant stories. the concept that of personhood, an important for either traditions, serves as a springboard to deal with concerns comparable to wisdom acquisition and schooling, ethics and self-identity, religious/political neighborhood development, and cross-cultural realizing. Edited via Stephen Palmquist, founding father of the Hong Kong Philosophy Caf?? and popular for either his Kant services and his devotion to fostering philosophical discussion, the publication provides chosen and transformed papers from the 1st ever Kant Congress in Hong Kong, held in might 2009. between others the members are Patricia Kitcher (New York urban, USA), G??nther Wohlfahrt (Wuppertal, Germany), Cheng Chung-ying (Hawaii, USA), Sammy Xie Xia-ling (Shanghai, China), Lau Chong-fuk (Hong Kong), Anita Ho (Vancouver/Kelowna, Canada), Ellen Zhang (Hong Kong), Pong Wen-berng (Taipei, Taiwan), Simon Xie Shengjian (Melbourne, Australia), Makoto Suzuki (Aichi, Japan), Kiyoshi Himi (Mie, Japan), Park Chan-Goo (Seoul, South Korea), Chong Chaeh-yun (Seoul, South Korea), Mohammad Raayat Jahromi (Tehran, Iran), Mohsen Abhari Javadi (Qom, Iran), Soraj Hongladarom (Bangkok, Thailand), Ruchira Majumdar (Kolkata, India), A.T. Nuyen (Singapore), Stephen Palmquist (Hong Kong), Christian Wenzel (Taipei, Taiwan), Mario Wenning (Macau).

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After examining how Kant modifies the way he dealt with this problem in CPrR (as compared to the earlier GMM), Shell explains why Kant’s new stance on the nature of human autonomy requires an appeal to religion—a peculiar religion that focuses on an internal 22 Stephen R. ” Martin Moors examines the role of the “as if” in Kant’s interpretation of religion, arguing it is as crucial in Religion as in the Dialectic of CPR. The philosopher’s use of “as if” reflects a “suspicion of irreality” in religious utterances; yet it also requires reflecting in a manner that commits oneself (subjectively) to the truth of various religious claims, for the purpose of enhancing one’s moral empowerment.

Part XI relates non-Chinese Asian traditions to Kant, beginning with three essays on Indian philosophy. ” After highlighting parallels between Buddha’s and Kant’s moral psychology, O’Hagan claims the former “offers a more comprehensive understanding of self-knowledge”, emphasizing “the awareness of suffering”. Kant views self-knowledge as the foremost duty to oneself; but “his inflated suspicion of self-conceit” makes him skeptical about our ability to succeed. Kant’s antidote, holding our decisions up to the light of duty, fails if self-deceit is as pervasive as he claims it is, as does his appeal to the sincerity of conscience (cf.

Though rivals, Meiners and Kant shared many ideas about race and worked as a “tag team” to introduce concepts of “race” into discussions of anthropology and the history of philosophy. While Meiners went into much more depth than Kant did, Park shows that Kant was not merely following Meiners, but was complicit in promoting racist ideas that led to “Eurocentrism”; he even influenced Meiners in at least one way, by first “using skin color as the prime marker of race”. Park notes the inconsistency between such anthropological claims and the fact that Kant’s Critical philosophy promotes universal ideas that supposedly apply equally to all human beings, but offers no suggestions for resolving this paradox.

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