The Grounding of Kant's Ethics in CPR
The Grounding of Kant’s Ethics in the Critique of Pure Reason
Kant’s pure concepts of reason, i.e. the transcendental ideas, interact with and govern all use of understanding in experience1. Kant lays a foundation that argues that objects obtained from pure reason originate in logic’s speculative capacity, and allow for inferences to be made for the sake of experience. The Critique of Pure Reason dissects this dichotomy at length, and claims that there is a necessary dependence between empirical intuitions and objects of pure reason that allow mankind to think and cognize in very specific and consequential ways. He argues that these three transcendental ideas, which are psychological, cosmological and theological in nature, lead us into a discussion that makes distinctions between what is and what ought to be. As I highlight and outline the critical assessments of transcendental logic laid out in the Transcendental Aesthetic, Analytic and Dialectic, we can begin to appreciate Kant’s extensive and intensive focus on the limitations and qualifications of pure reason. Furthermore, a foundation will begin to be laid out in support of Kant’s argument in Groundings of the Metaphysics of Morals that explains why ideas obtained from pure reason in association with ethical and moral universality are given to our cognition noumenally, and how these objects of understanding become problematic once they become phenomenon. It should be intentionally stated that all objects as such are distinguishable between phenomena and noumena, as argued through out the Transcendental Analytic. This implies that an individual is able to intuit an object sensibly though a unity of the categories, or nonsensibly as objects created for understandings (eventual) use. Kant believes that reason allows for a tremendous appreciation for our biological and sensible world, because reason must have an intelligible (rational) and practical purpose in its use. Human existence is therefore seen as
Kant’s pure concepts of reason, i.e. the transcendental ideas, interact with and govern all use of understanding in experience1. Kant lays a foundation that argues that objects obtained from pure reason originate in logic’s speculative capacity, and allow for inferences to be made for the sake of experience. The Critique of Pure Reason dissects this dichotomy at length, and claims that there is a necessary dependence between empirical intuitions and objects of pure reason that allow mankind to think and cognize in very specific and consequential ways. He argues that these three transcendental ideas, which are psychological, cosmological and theological in nature, lead us into a discussion that makes distinctions between what is and what ought to be. As I highlight and outline the critical assessments of transcendental logic laid out in the Transcendental Aesthetic, Analytic and Dialectic, we can begin to appreciate Kant’s extensive and intensive focus on the limitations and qualifications of pure reason. Furthermore, a foundation will begin to be laid out in support of Kant’s argument in Groundings of the Metaphysics of Morals that explains why ideas obtained from pure reason in association with ethical and moral universality are given to our cognition noumenally, and how these objects of understanding become problematic once they become phenomenon. It should be intentionally stated that all objects as such are distinguishable between phenomena and noumena, as argued through out the Transcendental Analytic. This implies that an individual is able to intuit an object sensibly though a unity of the categories, or nonsensibly as objects created for understandings (eventual) use. Kant believes that reason allows for a tremendous appreciation for our biological and sensible world, because reason must have an intelligible (rational) and practical purpose in its use. Human existence is therefore seen as