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Publicly Committed to the Good: The State of Nature and the Civil Condition in Right and in Ethics

100%
Lo Re S.
Diametros
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2020
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vol. 17
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issue 65
56-76
EN
In Religion within the Bounds of Bare Reason Kant speaks of an ethical state of nature and of an ethico-civil condition, with explicit reference to the juridical state of nature and the juridico-civil condition he discusses at length in his legal-political writings. Given that the Religion is the only work where Kant introduces a parallel between these concepts, one might think that this is only a loose analogy, serving a merely illustrative function. The paper provides a first outline of the similarities and the differences between the state of nature and the civil condition in Right and in ethics. The comparison points to a deeper, structural relation between the two pairs of concepts. By doing so, it makes room for developing a unitary conception of the state of nature and of the civil condition, which would underlie both the ethical and the juridical version.
2
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How Political Is the Kantian Church?

100%
Palmquist S.
Diametros
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2020
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vol. 17
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issue 65
95-113
EN
Commentators who lament that Kant offers no concrete guidelines for how to set up an ethical community typically neglect Kant’s claim in Religion that the ethical state of nature can transform into an ethical community only by becoming a people of God—i.e., a religious community, or “church.” Kant’s argument culminates by positing four categorial precepts for church organization. The book’s next four sections can be read as elaborating further on each precept, respectively. Kant repeatedly warns against using religious norms to control people. Accordingly, he explicitly forbids the true church from adopting any standard form of political governance; it must aim to be radically non-political. Nevertheless, churches organized according to Kant’s non-coercive theocratic model contribute something essential to the ultimate political goal of achieving perpetual peace and an end to war: by approaching the ultimate ethical goal (the highest good), the true church offers an antidote to normative fragmentation.
3
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Public Religion & Secular State: A Kantian Approach

100%
Demiray M. R.
Diametros
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2017
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issue 54
30-55
EN
This paper argues that Kant’s distinction between “civil union” (i.e., the state) and “ethical community” can be of great value in dealing with a problem that causes considerable trouble in contemporary political and social philosophy, namely the question of the normative significance and role of religion in political and social life. The first part dwells upon the third part of Kant`s Religion within the Boundaries of Mere Reason with the intention of exposing the general features of ethical community. It highlights the fact that Kant considers publicity, and indeed public authority, to be constitutive of the ethical community. The second part discusses his argument that we have a unique ethical duty to enter into an ethical community. This discussion clarifies the constitutive purpose of ethical community and sets forth why Kant thought that the ethical community should have a religious form. The third part presents an account of the constitutive purpose of the state (i.e. the political-legal community) in light of the Doctrine of Right. Throughout these steps, as is concluded, the essentials of a model for the relations between law, ethics, and religion emerge, which shows the way in which both religious and secularist worries can be met on a principled basis.
4
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Kant’s Model for Building the True Church: Transcending “Might Makes Right” and “Should Makes Good” through the Idea of a Non-Coercive Theocracy

100%
Palmquist S.
Diametros
|
2017
|
issue 54
76-94
EN
Kant’s Religion postulates the idea of an ethical community as a necessary requirement for humanity to become good. Few interpreters acknowledge Kant’s claims that realizing this idea requires building a “church” characterized by unity, integrity, freedom, and unchangeability, and that this new form of community is a non-coercive version of theocracy. Traditional (e.g., Jewish) theocracy replaces the political state of nature (“might makes right”) with an ethical state of nature (“should makes good”); non-coercive theocracy transcends this distinction, uniting humanity in a common vision of a divine legislator whose legislation is inward: the law of love binds church members together like families.
5
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The Ambiguity of Kant's Concept of the Visible Church

100%
Michalson G. J.
Diametros
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2020
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vol. 17
|
issue 65
77-94
EN
This paper explores the implications of Manfred Kuehn’s observation that Kant’s claim in Religion within the Boundaries of Mere Reason that the ethical community must be a community under God seems “a bit strained.” After clarifying Kant’s train of thought that results in his conception of the ethical community in the form of the “visible church,” the paper argues that the seemingly strong religious dimension may be misleading. If we understand the ethical community to be the development of the kingdom of ends in the Groundwork , it becomes apparent that Kant’s notion of God’s “sovereignty” over the ethical community is a shared sovereignty lodged in rationality and not in God’s own will. The “strain” that Kuehn senses thus suggests the potentially gratuitous nature of Kant’s references to God’s sovereignty over the ethical community. Despite the initial appearances, Kant’s account of the ethical community in the form of the visible church is, over the long term, closer to a secularizing move than to a robustly religious one.
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