Grounding for the Metaphysics of Morals (SparkNotes Philosophy Guide)
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Grounding for the Metaphysics of Morals (SparkNotes Philosophy Guide) - SparkNotes
Grounding for the Metaphysics of Morals
Immanuel Kant
© 2003, 2007 by Spark Publishing
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10 9 8 7 6 5 4 3 2 1
Contents
Context
Summary
Overall Analysis and Themes
Preface
Chapter 1
Chapter 2 - Part 1
Chapter 2 - Part 2
Chapter 3
Terms
Study Questions
Review & Resources
Context
Immanuel Kant (1724-1804) spent all of his life in Königsberg, a small German town on the Baltic Sea in East Prussia. (After World War II, Germany's border was pushed west, so Königsberg is now called Kaliningrad and is part of Russia.) At the age of fifty-five, Kant had published much work on the natural sciences, taught at Königsberg University for over twenty years, and achieved a good reputation in German literary circles.
During the last twenty-five years of his life, however, Kant's philosophical work placed him firmly in the company of such towering giants as Plato and Aristotle. Kant's three major works are often considered to be the starting points for different branches of modern philosophy: the Critique of Pure Reason (1781) for the philosophy of mind; the Critique of Practical Reason (1788) for moral philosophy; and the Critique of Judgment (1790) for aesthetics, the philosophy of art.
The Grounding for the Metaphysics of Morals was published in 1785, just before the Critique of Practical Reason. It is essentially a short introduction to the argument presented in the second Critique. In order to understand what Kant is up to in this book, it is useful to know something about Kant's other works and about the intellectual climate of his time.
Kant lived and wrote during a period in European intellectual history called the Enlightenment.
Stretching from the mid-seventeenth century to the early nineteenth, this period produced the ideas about human rights and democracy that inspired the French and American revolutions. (Some other major figures of the Enlightenment were ##Locke##, ##Hume##, ##Rousseau##, and Leibniz.)
The characteristic quality of the Enlightenment was an immense confidence in reason
--that is, in humanity's ability to solve problems through logical analysis. The central metaphor of the Enlightenment was a notion of the light of reason dispelling the darkness of mythology and misunderstanding. Enlightenment thinkers like Kant felt that history had placed them in the unique position of being able to provide clear reasons and arguments for their beliefs. The ideas of earlier generations, they thought, had been determined by myths and traditions; their own ideas were based on reason. (According to this way of thinking, the French monarchy's claims to power were based on tradition; reason prescribed a republican government like that created by the revolution.)
Kant's philosophical goal was to use logical analysis to understand reason itself. Before we go about analyzing our world, Kant argued, we must understand the mental tools we will be using. In the Critique of Pure Reason Kant set about developing a comprehensive picture of how our mind--our reason
-- receives and processes information.
Kant later said that the great Scottish philosopher David Hume (1711-76) had inspired him to undertake this project. Hume, Kant said, awoke him from an intellectual slumber.
The idea that so inspired Kant was Hume's analysis of cause-and-effect relationships. When we talk about events in the world, Hume noted, we say that one thing causes
another. But nothing in our perceptions tells us that anything causes anything else. All we know from our perceptions is that certain events regularly occur immediately after certain other events. Causation
is a concept that we employ to make sense of why certain events regularly follow certain other events.
Kant took Hume's idea and went one step further. Causation, Kant argues, is not just an idea that we employ to make sense of our perceptions. It is a concept that we cannot help but employ. We don't sit around watching events and then