So ist Freihet nicht zu retten : nature, man and freedom : a prolegomenon to Kant's political philosophy
This work is an effort to develop an interpretative framework for Kant's political philosophy that will illuminate not merely the political philosophy itself, but will have the additional advantage of showing the integral rather than the peripheral connexion of that philosophy with Kant's wider philosophical concerns. In this sense the essay is not an extended explication or critical commentary on Kant's political theory so much as an attempt to establish a context within which such commentary might proceed. The context which is suggested is Kant's anthropology, that is to say, his concept of persons, a notion which is foundational to both his political philosophy and the entire Critical philosophy. The difficulty with such an approach is that Kant no where develops in an explicit and extended fashion his concept of persons, and thus the essay is in one way an effort of recovery, first from the historical accounts of human origins and progress, next from the teleological theories of the third Critique and the Anthropology, then from the doctrine of man as end, and finally from Religion, of a systematic account of what Kant believes persons to be. In all of these diverse efforts to make sense of man, it is
Luik, John C.
Contributions in political science ; Politics ; Philosophy
So ist Freihet nicht zu retten : nature, man and freedom : a prolegomenon to Kant's political philosophy. This work is an effort to develop an interpretative framework for Kant's political philosophy that will illuminate not merely the political philosophy itself, but will have the additional advantage of showing the integral rather than the peripheral connexion of that philosophy with Kant's wider philosophical concerns. In this sense the essay is not an extended explication or critical commentary on Kant's political theory so much as an attempt to establish a context within which such commentary might proceed. The context which is suggested is Kant's anthropology, that is to say, his concept of persons, a notion which is foundational to both his political philosophy and the entire Critical philosophy. The difficulty with such an approach is that Kant no where develops in an explicit and extended fashion his concept of persons, and thus the essay is in one way an effort of recovery, first from the historical accounts of human origins and progress, next from the teleological theories of the third Critique and the Anthropology, then from the doctrine of man as end, and finally from Religion, of a systematic account of what Kant believes persons to be. In all of these diverse efforts to make sense of man, it is
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