By Roe Fremstedal
Kierkegaard and Kant on Radical Evil and the top solid is an enormous examine of Kierkegaard's relation to Kant that provides a entire account of radical evil and the top reliable, debatable doctrines with vital outcomes for ethics and faith. Fremstedal deals an unique account of Kierkegaard and his function within the background of philosophy that reconstructs a number of of his vital principles via bearing on them to Kant and partly additionally to modern debates. by way of supplying a comparative presentation, the e-book exhibits how Kant and Kierkegaard provide diverse debts of evil and its complicated family members to non secular religion and happiness. Fremstedal sheds new mild on Kierkegaard's argument opposed to secular considering and exhibits that there are extra Kantian parts in Kierkegaard than has been said. Kierkegaard's use of Kantian rules is instructive, because it issues to issues of Kant's philosophy of faith and exhibits how Kantian philosophy can be utilized to shield non secular religion and desire.
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Additional info for Kierkegaard and Kant on Radical Evil and the Highest Good: Virtue, Happiness, and the Kingdom of God
69 Nevertheless, there is one point where extra caution may be necessary, for, as we will see, Kierkegaard claims that religiousness is absurd and paradoxical to non-believers only. 2 Recently, many attempts have been made to show that rather than breaking with the early critical works, Religion and the doctrine of radical evil should be seen as a natural development of Kant’s critical philosophy. Religion explicates several notions that seem to be implicit in the earlier critical works (notably, the incorporation thesis, rigorism, the moral incentive, Wille, Willkür, and Gesinnung).
115 Also, it suggests that ‘the absolute decision’ whereby we become evil (guilty) is something that is always already performed, rather than something performed at a particular time. 116 We even observe and accuse others instead of doing our duty. (3) When we try to realize the ethical ideal in concreto, we have to exercise a determinative judgment that is prone to error. Failures are thus inevitable. Here one might object that if trial and error is necessary, why are we to be blamed for it? To this Kierkegaard might reply that we fail more than necessary.
For instance, the ethicist explicitly mentions rigorism while discussing Kant and radical evil. 23 Nevertheless, the ethicist seems tacitly to accept rigorism at the level of character, or one’s basic attitude or disposition, since he denies the very possibility of living indifferently or living with one foot in the ethical and the other in the aesthetic. The ethicist’s famous call to choose oneself and to live ethically implies that there is an either/or at the level of character, as we will see in the next chapter.