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Kant's Ethics
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Morality
as rationality Kant argued that though we cannot derive morality from our common experiences, we can derive it from our will. A will is good if it acts from duty and not just in conformity with duty, such as not cheating a customer because one fears the law. Universal moral categories can rescue human life from self-interest and every person can derive them. |
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The
categorical imperative Using
our rationality, we can derive the categorical imperative: Act
only on a maxim that you can will to be a universal law or treat humanity,
whether yourself or another, as an end in itself and not only as a means." Autonomy Autonomy
is understood not as total freedom but as being a law upon on oneself, to follow
our own rational principles--to act on maxims that we will to be universal
laws-- and not desires. Kant connected morality with freedom. To be free is to be
moral Kant's civil society MORE>> Kant's
civil society was a moral community that required autonomous people to subject
their actions to the categorical imperative. |
Kant's
Political Theory
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Kant's
political theory is based on his ethics.
To create a kingdom of ends, the law must be such that freedom is available to all citizens. The law must maximise
opportunities for citizen to make their own decisions and live by them. This is
the actual application of treating people not merely as means but as ends in
themselves. |
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Critical
and independent thought To
create a set of rules that citizens can live by require public deliberations and
discussions, which can blunt the antisocial edge of individual interest.
Maturity requires the freedom to make public use of one's reason in all matters.
Critical and independent thought will be the greatest weapon against dogma and
authoritarianism. A
law-governed
state In this law- governed state, public conflicts can be settled according to the universal values. This would imply that citizens must subject themselves to the restraint of law. Autonomy requires obedience. A constitutional monarchy would protect civil society from democracy and despotism.
*From John Enrenberg, Civil Society: The Critical History of an Idea, (New York: New York University Press, 1999), pp.110-118. |