A Quote by Allen W. Wood
I don't think Kant's theory looks bad to people except insofar as they have misunderstood it (for instance, as heartless and ironheaded, or as committed to an absurd metaphysical conception of freedom that violates Kant's own philosophy).
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Kant argued that, where nature could be considered beautiful in her acts of destruction, human violence appeared instead as monstrous. However, a misreading of Kant in Romantic philosophy led to the idealization of the murderer as a sublime genius that has colored constructions of that criminal figure ever since.
[To] interpret Parmenides as a Kant before Kant ... this is exactly what we must do.
Moral theory develops from the divine command theory of medieval Christian philosophy, mixed up with a bit of ancient pagan virtue theory, to the purely secular moral sentiment and interpersonal reaction theories of Smith and Hume, to Kant's attempt to restore command theory but with something supersensible in the individual rather than God as the source of authority.
If being "iron headed" is to be lacking such feelings, then Kant's position is that an ironheaded person could not be a moral agent because such a person would not be rational.
Kant certainly was sympathetic with the metaphysical tradition of rational theology that he criticized.
The picture of Kant as the 'theological Robespierre' or the "world-crusher" was first suggested by someone with whom Kant stood in a relation of philosophical disagreement but also great mutual respect: namely, Moses Mendelssohn.
It was an important part of Mendelssohn's philosophical and religious view that the traditional rationalist proofs for God's existence should be sound an convincing. Kant thought they were not. So Kant's critique was world-shaking for Mendelssohn.
Kant thought things, not because they were true, but because he was Kant.
We are generally forced to choose one way or the other of distancing ourselves from Kant. I suppose I tend to choose the irreligious way. But I regret that Kant's path has not been followed.
As with many metaphysical and religious questions, Kant thinks they lie beyond our power to answer them. If you can't stand the frustration involved in accepting this, and insist on finding some more stable position which affords you peace of mind and intellectual self-complacency, then you will find Kant's position "problematic" in the sense that you can't bring yourself to accept it. You may try to kid yourself into accepting either some naturalistic deflationary answer to the problem or some dishonest supernaturalist answer.
The Copernican revolution brought about by Kant was, I think, the most important single turning point in the history of philosophy.
Kant introduced the concept of the negative into philosophy. Would it not also be worthwhile to try to introduce the concept of the positive into philosophy?
Kantian ethical theory distinguishes three levels: First, that of a fundamental principle (the categorical imperative, formulated in three main ways in Kant's Groundwork); second, a set of duties, not deduced from but derived from this principle, by way of its interpretation or specification, its application to the general conditions of human life - which Kant does in the Doctrine of virtue, the second main part of the Metaphysics of Morals; and then finally an act of judgment, through which these duties are applied to particular cases.
For my Oxford degree, I had to translate French and German philosophy (as it turned out, Descartes and Kant) at sight without a dictionary. That meant Germany for my first summer vacation, to learn the thorny language on my own.
For Immanuel Kant, the term anthropology embraced all the human sciences, and laid the foundation of familiar knowledge we need, to build solidly grounded ideas about the moral and political demands of human life. Margaret Mead saw mid-twentieth-century anthropology as engaged in a project no less ambitious than Kant's own, and her Terry Lectures on Continuities in Cultural Evolution provide an excellent point to enter into her reflections.
My own view is that Kant's conception of the duality of the good (morality and happiness, the good of our person and the good of our state or condition) is a distinctively modern view.
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