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Kant on the Relations between Church and State: An Introduction to the Special Edition

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Tomaszewska A.
Diametros
|
2020
|
vol. 17
|
issue 65
1-11
EN
This introduction is divided into two parts. First, drawing on Paul Guyer’s suggestion that we should turn to Kant to reinvestigate the foundations of religious liberty, I outline Kant’s views on the relations between the ethical (‘church’) and the political (‘state’) community, as presented in Part Three of the Religion within the Boundaries of Mere Reason, focusing in particular on his arguments for separation between religion and the state. Examining critically the idea to employ Kant in contemporary debates, I claim that Kant’s account of pure moral faith and the church as its ‘vehicle’ may pose difficulties for any argument for religious liberty that appeals to his thought. For Kant is better equipped to offer resources to overcome rather than to accommodate the fact of so-called “moral pluralism,” i.e. the condition in which the principle of religious liberty can find its application. In the second part, I summarise the arguments of the authors who contribute to this volume: D. Jakušić, W. Kozyra, S. Lo Re, G.E. Michalson Jr., and S.R. Palmquist.
2
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Enlightenment and Secularism. Foreword from the Guest Editor

100%
Tomaszewska A.
Diametros
|
2017
|
issue 54
1-6
EN
Foreword from the Guest Editor to the special issue of Diametros – “Enlightenment and Secularism.”
3

Spinoza’s Critique and the Making of Modern Religion in the Enlightenment Era

100%
Tomaszewska A.
Dialogue and Universalism
|
2021
|
issue 3
217-232
EN
In recent publications on the Enlightenment, Baruch Spinoza is often associated with the radical “fringe,” advocating against Christianity and giving rise to the incipient process of secularization. In this paper, it is argued that we should look for Spinoza’s influence on the Enlightenment in his ideas inspiring heterodox theologians: radical reformers aiming to “rationalize” revelation but not to dismiss it altogether. Several cases of such thinkers are adduced and shortly discussed: Jarig Jelles, Johan Christian Edelmann, Carl Friedrich Bahrdt and Immanuel Kant. Finally, three ways of conceptualizing the relation between Enlightenment and religion are sketched to address the question whether the sources of secularization can indeed be traced back to the Enlightenment.
4
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Kant’s Reconception of Religion and Contemporary Secularism

100%
Tomaszewska A.
Roczniki Filozoficzne
|
2016
|
vol. 64
|
issue 4
125-148
EN
In Secularism and Freedom of Conscience Jocelyn Maclure and Charles Taylor distinguish two models of a secular state: a republican and a pluralist-liberal one. Whereas the former dis­plays a tendency to relegate religious beliefs from the public sphere for the sake of its postu­lated neutrality, the latter emphasizes the importance of freedom of conscience and, consequent­ly, the right of individuals to manifest their religious commitments also in public. In this paper, I argue that Kant’s views on religion cannot provide a general framework that would warrant the pluralist-liberal kind of secularism. To that effect, focusing on Kant’s distinction between the private and the public use of reason, introduced in his 1784 essay on enlightenment, I claim that the public sphere construed along the Kantian lines could not provide a space in which a plurality of different, heter­onomously grounded beliefs, could coexist with one another. Comparing Kant’s theory with Spinoza’s—particularly with regard to their critique of revelation and the proposal to reinterpret the Scripture in the light of universal moral principles—I also suggest that, as a ratio­nalist about relig­ion, Kant comes close to the secularizing tendency of the ‘radical Enlight­en­ment.’
PL
W książce Secularism and Freedom of Conscience [Sekularyzm a wolność sumienia] Jocelyn Maclure i Charles Taylor wyróżniają dwa modele świeckiego państwa, które nazywają republi­kańskim i pluralistyczno-liberalnym. Model republikański ujawnia tendencję do usuwania prze­konań religijnych ze sfery publicznej w imię postulowanej neutralności tej sfery, natomiast model pluralistycznego liberalizmu opiera się na podkreśleniu znaczenia wolności sumienia oraz, co za tym idzie, prawa jednostek do manifestowania swoich przekonań także w przestrzeni publicznej. W swoim artykule staram się pokazać, że poglądy Kanta na temat religii nie mogą dostarczyć ogólnych ram dla uzasadnienia pluralistyczno-liberalnego modelu sekularyzmu. W tym celu, skupiając się na rozróżnieniu przez Kanta prywatnego (Privatgebrauch) i publicznego użytku z rozumu (öffentliches Gebrauch), dokonanym w eseju Odpowiedź na pytanie: czym jest oświe­cenie? (1784), argumentuję, że sfery publicznej – w kategoriach Kantowskich – nie należy rozumieć jako przestrzeni umożliwiającej wyrażanie różnorodnych przekonań religijnych, zwłaszcza gdy nie dają się one pogodzić z autonomią rozumu. Porównując koncepcję religii Kanta z koncepcją Spinozy – przede wszystkim gdy idzie o krytykę religii objawionej oraz propozycję reinterpretacji Pisma św. w kategoriach uniwersalnej moralności, będącej treścią religii po­wszech­nej (Spinoza) lub religii rozumu (Kant) – proponuję również ujęcie, zgodnie z którym po­glądy autora trzech Krytyk zbliżają się do tzw. radykalnego Oświecenia, czyli nurtu sprzy­jającego postępowi sekularyzacji.
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