Essay on Kant, the Body, and Knowledge

Another topic that Kant contributed to is morality. According to Kant, moral laws cannot be derived from human nature. To put it in other terms, it is not human nature that should be used as a model to how we should behave morally. Kant believed that humans do not always make the right moral decisions because human nature can be flawed at times, often times choosing an animalistic desire over doing something that is morally permissible. In addition, Kant believed that the outcome of human nature is not the central issue when it comes to knowing what is right or what is wrong. Instead, Kant believes that it each of the individual actions that should be analyzed to see if it is morally wrong or if it is morally right. Kant’s point of view about morality is different from previous philosophers, because most of them looked to human nature in order to find the morally right things to do.

There is very little question as to what action a strict deontologist would do in the scenario for this assignment he or she would unequivocally adhere to his or her duty. The more pressing question, of course, revolves around just where that duty lies. For a deontologist, that duty would lie with the job at hand and its responsibilities. As one who took an oath to only program software in accordance to the company that he or she works for which is essentially operating as an extension of the government that wishes the programmer to 'push the button' and destroy millions of innocent lives in World War II it would strongly appear that such an individuals would consider it his or her duty to effectively start World War III.

Immanuel Kant, a supporter of capital punishment, offered us of the most complicated, if not ambiguous, views on the subject. In fact, he would’ve ironically disagreed with its modern proponents. Those who advocate capital punishment today often do so for utilitarian reasons. For example, the death sentence would protect society by not only preventing a purpertrator from committing the same crime again, it would also deter others by setting an example. Kant would’ve argued the rights of the condemned are being trampled; by using him as an example, we are using him as a means to an end. A rational being, in Kant’s view, is an end in himself, whether criminal or law-abiding

Lying the one form of communication that is the untruth expressed to be the truth. Immanuel Kant states that lying is morally wrong in all possible ways. His hatred for lying has made him “just assumed that anyone who lied would be operating with a maxim like this: tell a lie so as to gain some benefit.”(Landau,pp.171) This is true for a vast number of people, they will lie in order to gain a certain benefit from the lie rather than the truth.It is similar to if you play a game of truth or dare, some rather pick a dare because it would release them from having to tell the truth. However, those who do pick truth still have a chance to lie to cover up the absolute truth.People lie in order to cover who they truly are. Even if you lie to benefit someone or something else, it would not matter to Kant because he does not care for the consequences. If you lie but have a good intention it is not the same for Kant, he would argue that you still lied no matter the consequence that a lie is a lie. “ While lying, we accuse others for not being transparent. While being hypocrites ourselves, we expect others to be sincere.” (Dehghani,Ethics) We know how it feels to be lied to by a person, so in order to not have the feeling returned, we hope the person will be truthful. We rather be surrounded by truthful people constantly despite all the lies that some people tell. No

Two years after Descartes published his meditations on first philosophy, Princess Elisabeth of Bohemia wrote with questions concerning the relationship between the immaterial soul and the corporeal body- specifically how anything immaterial could produce physical effects. She was neither the first nor the last to question this practical application of Descartes’ dualism, but her questions elicited the most comprehensive attempt to answer the question. In this paper I will examine Descartes’ arguments for the existence of body as distinct from the mind; outline Elisabeth’s objections and proposed solutions, and argue that Descartes’ responses to Elisabeth are inadequate to address the problem of mind-body interaction without

2. The formula of the Law of Nature. “Act as if the maxim of your action were to become through your will a universal law of nature.” This formulation is troublesome as it is nearly identical to the first with the major difference being that you will your maxim to be a law of nature not a rational law. Laws of nature are the physical laws that bind all things to act in the way they do except for ration agents. Only humans, as rational beings, can choose to act in a particular way. All other animals and all inanimate objects can only act as nature wills (if nature had a will) with no choice in the matter. With this formulation Kant is saying that you should act as thought what you are doing is guided by a physical law that you have no choice to act on.

In his only extant work, the poem De Rerum Natura (On the Nature of Things), Epicurean author Titus Lucretius Carus writes of the soul as being inseparable from the corporeal body. This view, although controversial in its opposition to the traditional concept of a discrete, immortal soul, is nevertheless more than a mere novelty. The argument that Lucretius makes for the soul being an emergent property of interactions between physical particles is in fact more compelling and well-supported now than Lucretius himself would have ever imagined.

Deontology is the ethical view that some actions are morally forbidden or permitted regardless of consequences. One of the most influential deontological philosophers in history is Immanuel Kant who developed the idea of the Categorical Imperative. Kant believed that the only thing of intrinsic moral worth is a good will. Kant says in his work Morality and Rationality “The good will is not good because of what it affects or accomplishes or because of it’s adequacy to achieve some proposed end; it is good only because of it’s willing, i.e., it is good of itself”. A maxim is the generalized rule that characterizes the motives for a person’s actions. For Kant, a will that is good is one that is acting by

Oakley and Milton highlighted the theological origins of the concept not from the old tradition of the Ancient Testament, as it was originally argued by Zilsel and Needham, but from the specific conceptions held by Scotus and Ockham, reworked and widely accepted in the seventeenth century. Whilst these studies turned the spotlight on a fundamental tradition disregarded or rejected by the previous works, they still cannot explain how a theological idea, clearly shaped four centuries before the emergence of modern science, became so dominant during the seventeenth century. In Henry’s view, Oakley and Milton cannot answer why the appeal to laws of nature took place in the seventeenth century and not before, bearing in mind that the conceptual

The concept of mind and body interactions has been debated among many modern philosophers. Some believe that our minds and bodies are different things, thus existing separately, while others believe that they exist as a whole. In this paper, I will be introducing two rationalist philosophical views regarding this topic, one which is by Rene Descartes and the other by Gottfried Wilhelm Leibniz. Rationalists, in philosophical terms, are the ones who obtain their knowledge through reasoning rather than the human senses. Descartes and Leibniz both have similar perspectives, but Leibniz takes a slightly different approach to improve Descartes’ argument. This paper will first show Descartes’ original argument, an example that proves the argument to be invalid, and then lastly, a revised version of the argument with Leibniz’s help.

“There is no possibility of thinking of anything at all in this world, or even out of it, which can be regarded as good without qualifications, except a good will.” (Kant, pg.7 393). No other thing that may appear good can be unqualifiedly good, as even “Talents of the mind…Gifts of power…[Other] qualities…Have no intrinsic unconditional worth, but they always presuppose, rather, a good will, which restricts the high esteem in which they are otherwise rightly held.” (Kant, pg.7 393-394). So Immanuel Kant introduces the public to his Grounding for the Metaphysics of Morals, which results not in simply a grounding work, but one that is utterly groundbreaking. This opener, wholly devoted to the establishment of the importance of will and intention, notes the guiding characteristics of a good will. As enumerated previously, Kant recognizes the plausible potential positivity of plenty concepts, but remains of the mind that none of these are good in themselves without the efforts of a good will to guide and restrict them in a manner that perpetuates their positivity.

When broken down Kant is appealing to both his thesis and his antithesis; he is agreeing with both. Kant agrees that humans are beings of nature and therefore they follow the rules of nature, but he also is accepting his thesis by saying that they are free. “But in the former case reason is the cause of these laws of nature, and therefore free; in the latter, the effects follow according to mere natural laws of sensibility” (Prolegomena). Instead of rejecting the laws of nature and saying that humans are free of all ties, he is agreeing that certain things do govern the way in which humans act. Furthermore, he suggest that “Freedom is therefore no hindrance to natural law in appearances: neither does this law abrogate the freedom of the practical use of reason, which is connected with things in themselves, as determining grounds” (Prolegomena). Regardless of natural law humans are free and neither one interferes with the other.

The Mind-Body problem arises to Philosophy when we wonder what is the relationship between the mental states, like beliefs and thoughts, and the physical states, like water, human bodies and tables. For the purpose of this paper I will consider physical states as human bodies because we are thinking beings, while the other material things have no mental processes. The question whether mind and body are the same thing, somehow related, or two distinct things not related, has been asked throughout the history of Philosophy, so some philosophers tried to elaborate arrangements and arguments about it, in order to solve the problem and give a satisfactory answer to the question. This paper will argue that the Mind-Body Dualism, a view in

Not satisfied with the current theories of the nature of time, Kant moves to show their faults through a set of arguments.

a dress - which does not in fact suit her - just to make her feel