How Common Is Common Human Reason? The Plurality of Moral Perspectives and Kant’s Ethics

Robert Brandom's "The Pragmatist Enlightenment" describes the advent of American pragmatism as signaling a sea-change in our understanding of human reason away from the top-down Euclidian models of reasoning, warrant and knowledge inspired by the physical sciences, toward the far more bottom-up, narrative, inherently fallible and dialogical forms of reasoning of the life and human sciences. It is against this backdrop that Talmudic Judaism emerges not only as an early anticipation of the pragmatist enlightenment, but as going a substantial and radical step beyond it, that in the context of religious commitment and reasoning, is unprecedented.

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AKOMODASI BUDAYA LOKAL DALAM LEGISLASI HUKUM KELUARGA DI INDONESIA

Aqlam Journal of Islam and Plurality ◽

10.30984/ajip.v3i2.718 ◽

2018 ◽

Vol 3 (2) ◽

Author(s):

M Samson Fajar ◽

Sabdo Sabdo

Keyword(s):

Islamic Law ◽

Natural World ◽

Local Culture ◽

Muslim Community ◽

Human Reason ◽

Creative Power ◽

Law And Legislation

Abstract: Culture as a result of the free and dual human creative power of the natural world, it encompasses the material matters (Immaterial) and Maddi (material), real and unreal objects, Malmusah and Ghairu malmusah (palpable and untouched). Essentially, culture (Tsaqafah) is expressed as the product of human reason consisting of patterns, steady attitudes, thoughts, feelings, and reactions obtained and is primarily derived by symbols that make up its achievement independently of human groups. The nature of this Islamic responsiveness has been built by the Prophet (s) when prohibiting Khamr, forbidding the worship of idols and other shari'ah. How Rasulullah saw is very careful and gradual in doing da'wah, so achieved the success of da'wah in upholding Islamic creed and shari'ah at that time. Today many problems in the establishment of law and legislation, legislators are more concerned with intellectual subjectivity and importance than the objectivity of humanity to the benefit, resulting in policies that are not responsive to the needs of society. The author in this context tries to inventory the various local wisdom of the Muslim community in the archipelago that is relevant as an approach in establishing legislation based on local culture.Keywords: Local Culture, Legislation, Islamic Law Abstrak. Budaya merupakan hasil dari kreativitas manusiawi yang bebas dan alamiah, meliputi sisi immaterial dan materi, objek nyata dan tidak nyata, malmusah dan ghairu malmusah (gamblang dan tak tersentuh). Pada dasarnya, budaya (tsaqafah) merupakan produk akal manusia yang terdiri dari pola, kesantunan, pikiran, perasaan, dan reaksi yang diperoleh dan terutama berasal oleh simbol yang membentuk pencapaiannya secara mandiri dari kelompok manusia. Sifat dari respon Islam ini telah dibangun oleh Nabi (s) ketika melarang khamr, melarang penyembahan berhala dan syariah lainnya. Bagaimana Rasulullah melihat sangat hati-hati dan bertahap dalam melakukan dakwah, sehingga mencapai keberhasilan dakwah dalam menegakkan akidah Islam dan syari'ah pada waktu itu. Saat ini banyak masalah dalam pembentukan hukum dan undang-undang, di mana legislator lebih peduli dengan kepentingan subjektivitas intelektual daripada kepentingan objektivitas kemanusiaan, sehingga kebijakan yang lahir tidak responsif terhadap kebutuhan masyarakat. Penulis dalam konteks ini mencoba untuk menginventarisasi berbagai kearifan lokal komunitas Muslim di nusantara yang relevan sebagai pendekatan dalam menetapkan perundang-undangan berdasarkan budaya lokal.Kata Kunci: Budaya Lokal, Legislasi, Hukum Islam

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Transitional Figures: Immanuel Kant, Adam Smith, James Madison

10.1093/oso/9780190879808.003.0007 ◽

2018 ◽

Author(s):

Nicholas Greenwood Onuf

Keyword(s):

Civil Society ◽

Immanuel Kant ◽

Final Stage ◽

Adam Smith ◽

Animal Husbandry ◽

Legal Order ◽

Human History ◽

James Madison ◽

Human Reason ◽

Mutual Exchange

Foucault’s sense of the modern epoch finds Kant everywhere in the background. If, for Kant, nature appears to accommodate our needs, human reason nevertheless has a purpose beyond ourselves; nature’s purpose dictates our use of reason. Kant had us use reason to progress from savagery to animal husbandry and the cultivation of the land, mutual exchange, culture, and civil society. Better known are Smith’s four stages of human history: the Ages of Hunters, Shepherds, Agriculture, and Commerce. Set back by nomadic barbarians, Europe belatedly developed a novel society of independent nations, ever vigilant (and often enough at war), committed to improving their productive capabilities and reaping the benefits of commerce. Rationalization and positivism marked the final stage, which in turn required a positive legal order grounded in unimpeachable sources of law. These James Madison definitively articulated when he was U.S. secretary of state.

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Religion and Toleration from the Enlightenment to the Post-Secular Era

10.1093/oso/9780198798873.003.0006 ◽

2017 ◽

Author(s):

Rainer Forst

Keyword(s):

Immanuel Kant ◽

Recent Work ◽

Common Ground ◽

Fundamental Question ◽

Modern World ◽

Human Beings ◽

Human Reason ◽

The Enlightenment ◽

Pierre Bayle ◽

The Relationship

This chapter addresses the classical question of the relationship between enlightenment and religion. In doing so, the chapter compares Jürgen Habermas's thought to that of Pierre Bayle and Immanuel Kant. For, although Habermas undoubtedly stands in a tradition founded by Bayle and Kant, he develops a number of important orientations within this tradition and has changed his position in his recent work. The chapter studies this change to understand Habermas's position better. It also draws attention to a fundamental question raised by the modern world: what common ground can human reason establish in the practical and theoretical domain between human beings who are divided by profoundly different religious (including antireligious) views?

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Schopenhauer and the Paradox of the Sublime

The Oxford Handbook of Schopenhauer ◽

10.1093/oxfordhb/9780190660055.013.14 ◽

2020 ◽

pp. 237-255

Author(s):

Bart Vandenabeele

Keyword(s):

Aesthetic Experience ◽

Human Being ◽

Aesthetic Object ◽

Human Reason ◽

The Sublime ◽

The World ◽

The Aesthetic

Schopenhauer explores the paradoxical nature of the aesthetic experience of the sublime in a richer way than his predecessors did by rightfully emphasizing the prominent role of the aesthetic object and the ultimately affirmative character of the pleasurable experience it offers. Unlike Kant, Schopenhauer’s doctrine of the sublime does not appeal to the superiority of human reason over nature but affirms the ultimately “superhuman” unity of the world, of which the human being is merely a puny fragment. The author focuses on Schopenhauer’s treatment of the experience of the sublime in nature and argues that Schopenhauer makes two distinct attempts to resolve the paradox of the sublime and that Schopenhauer’s second attempt, which has been neglected in the literature, establishes the sublime as a viable aesthetic concept with profound significance.

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The Teleological Argument in Kant’s Groundwork for the Metaphysics of Morals

Kant-Studien ◽

10.1515/kant-2021-0002 ◽

2021 ◽

Vol 112 (1) ◽

pp. 51-77

Author(s):

Khafiz Kerimov

Keyword(s):

Human Reason ◽

Secondary Literature ◽

Teleological Argument ◽

Natural Teleology ◽

Metaphysics Of Morals ◽

Natural Purpose

Abstract The first section of Kant’s Groundwork for the Metaphysics of Morals contains a teleological argument, the aim of which is to show that the natural purpose of human reason lies not in securing happiness but in morality. While the teleological argument is widely considered to be digressive and unconvincing in the secondary literature, in this article I attempt to show that the argument is neither digressive nor unconvincing. I argue that it fulfills an important synthetic task in the Groundwork (even if in a preliminary manner), that it is consistent with Kant’s views on natural teleology at the time, and that the criticism of happiness contained therein is as convincing as Kant’s criticism of happiness in the rest of the treatise.

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Hamann's Views on Human Reason

Studies in Eighteenth Century Culture ◽

10.1353/sec.1975.0011 ◽

1975 ◽

Vol 4 (1) ◽

pp. 125-130

Author(s):

S. Sue Nebel

Keyword(s):

Human Reason

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Kantian Ethics and the Animal Turn. On the Contemporary Defence of Kant’s Indirect Duty View

Animals ◽

10.3390/ani11020512 ◽

2021 ◽

Vol 11 (2) ◽

pp. 512

Author(s):

Samuel Camenzind

Keyword(s):

Animal Rights ◽

Ethical Framework ◽

Arthur Schopenhauer ◽

Kantian Ethics ◽

Turn On ◽

Conceptual Clarity ◽

Moral Relationship ◽

Human Animal ◽

Kant's Ethics ◽

Animal Question

Criticism of Kant’s position on our moral relationship with animals dates back to the work of Arthur Schopenhauer and Leonard Nelson, but historically Kantian scholars have shown limited interest in the human-animal relationship as such. This situation changed in the mid-1990s with the arrival of several publications arguing for the direct moral considerability of animals within the Kantian ethical framework. Against this, another contemporary Kantian approach has continued to defend Kant’s indirect duty view. In this approach it is argued, first, that it is impossible to establish direct duties to animals, and second, that this is also unnecessary because the Kantian notion that we have indirect duties to animals has far-reaching practical consequences and is to that extent adequate. This paper explores the argument of the far-reaching duties regarding animals in Kant’s ethics and seeks to show that Kantians underestimate essential differences between Kant and his rivals today (i.e., proponents of animal rights and utilitarians) on a practical and fundamental level. It also argues that Kant’s indirect duty view has not been defended convincingly: the defence tends to neglect theory-immanent problems in Kant’s ethics connected with unfounded value assumptions and unconvincing arguments for the denial of animals’ moral status. However, it is suggested that although the human-animal relationship was not a central concern of Kant’s, examination of the animal question within the framework of Kant’s ethics helps us to develop conceptual clarity about his duty concept and the limitations of the reciprocity argument.

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