Böcker av Immanuel Kant

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it.This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it.This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it.This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it.This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it.This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it.This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it.This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it.This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it.This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it.This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it.This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

1. L¿uomo è la sola creatura capace di essere educata. Per educazione, in senso largo, s¿intende la cura (il trattamento, la conservazione) che richiede l¿infanzia di lui, la disciplina che lo fa uomo, infine la istruzione con la cultura. Sotto questi tre rispetti, egli è infante, allievo e scolare. Appena gli animali cominciano a sentire le proprie forze, le usano regolarmente, cioè in maniera tale da non recar danno a sè stessi. È curioso il vedere, per esempio, come le giovani rondinelle, appena uscite dal loro uovo e tuttora cieche, sappiano disporsi per modo da far cadere i loro ...

Perpetual Peace: A Philosophical Essay, a classical book, has been considered important throughout the human history, and so that this work is never forgotten we at Alpha Editions have made efforts in its preservation by republishing this book in a modern format for present and future generations. This whole book has been reformatted, retyped and designed. These books are not made of scanned copies of their original work and hence the text is clear and readable.

"The Fundamental Principles of the Metaphysics of Morals" is a philosophical work by Immanuel Kant, published in 1785. In this work, Kant aims to provide a foundation for moral philosophy by outlining the principles of moral reasoning. Kant argues that morality is not based on human desires or emotions, but on a rational understanding of what is universally good. He believes that moral principles should be based on reason alone, rather than on tradition or religious authority. According to Kant, the only thing that is inherently good is a good will, which he defines as a will that acts in accordance with duty. He argues that actions should be judged not on their consequences, but on the motives behind them. Kant also introduces the concept of the categorical imperative, which is a moral principle that applies to all rational beings. The categorical imperative states that we should act only in ways that we would want everyone else to act in similar situations. Overall, "The Fundamental Principles of the Metaphysics of Morals" is a significant work in the history of philosophy and continues to influence contemporary discussions of ethics and morality. It presents a compelling argument for a rational, universal foundation for moral principles.

Questo ebook raccoglie in un unico volume la traduzione italiana completa della Fondazione della Metafisica dei Costumi e della Critica della Ragione Pratica di Immanuel Kant, corredate dell'ampio apparato esplicativo di Carlo Lazzerini.Le due opere kantiane risultano dall'intrecciarsi di una molteplicità di problemi: se quello morale è fondamentale, non minore interesse presentano il problema metafisico, il problema della religione, il problema del metodo scientifico, il problema pedagogico. Per questo la lettura della Fondazione della Metafisica dei Costumi e della Critica della Ragione Pratica è una porta di ingresso in tutta la complessità della filosofia kantiana.Questa edizione commentata chiarisce i due testi attraverso note introduttive a tutte le sezioni delle due opere e proponendo un'interpretazione dei passi di meno facile lettura, e per la Critica spesso rimanda ai corrispondenti luoghi della Fondazione, la quale, per essere di tono più popolare anche nelle intenzioni esplicite di Kant, costituisce spesso il miglior commento esplicativo alla Critica stessa.

" Das Schattenreich ist das Paradies der Phantasten. Hier finden sie ein unbegrenztes Land, wo sie sich nach Belieben anbauen können. Hypochondrische Dünste, Ammenmärchen und Klosterwunder lassen es ihnen an Bauzeug nicht ermangeln. Die Philosophen zeichnen den Grundriß und ändern ihn wiederum oder verwerfen ihn, wie ihre Gewohnheit ist. Nur das heilige Rom hat daselbst einträgliche Provinzen; die zwei Kronen des unsichtbaren Reichs stützen die dritte, als das hinfällige Diadem seiner irdischen Hoheit, und die Schlüssel, welche die beide Pforten der andern Welt auftun, öffnen zugleich sympathetisch die Kasten der gegenwärtigen. Dergleichen Rechtsame des Geisterreichs, insofern es durch die Gründe der Staatsklugheit bewiesen ist, erheben sich weit über alle ohnmächtige Einwürfe der Schulweisen, und ihr Gebrauch oder Mißbrauch ist schon zu ehrwürdig, als daß er sich einer so verworfenen Prüfung auszusetzen nötig hätte. Allein die gemeine Erzählungen, die so viel Glauben finden und wenigstens so schlecht bestritten sind, weswegen laufen die so ungenützt oder ungeahndet umher und schleichen sich selbst in die Lehrverfassungen ein, ob sie gleich den Beweis vom Vorteil hergenommen (argumentum ab utili) nicht vor sich haben, welcher der überzeugendste unter allen ist? Welcher Philosoph hat nicht einmal zwischen den Beteurungen eines vernünftigen und fest überredeten Augenzeugen und der inneren Gegenwehr eines unüberwindlichen Zweifels die einfältigste Figur gemacht, die man sich vorstellen kann? Soll er die Richtigkeit aller solcher Geistererscheinungen gänzlich ableugnen? Was kann er vor Gründe anführen, sie zu widerlegen?.."

Wir mögen unsere Begriffe noch so hoch anlegen und dabei noch so sehr von der Sinnlichkeit abstrahieren, so hängen ihnen doch noch immer bildliche Vorstellungen an, deren eigentliche Bestimmung es ist, sie, die sonst nicht von der Erfahrung abgeleitet sind, zumErfahrungsgebrauche tauglich zu machen. Denn wie wollten wir auch unseren Begriffen Sinn und Bedeutung verschaffen, wenn ihnen nicht irgendeine Anschauung, (welche zuletzt immer ein Beispiel aus irgendeiner möglichen Erfahrung sein muß), untergelegt würde? Wenn wir hernach von dieser konkreten Verstandeshandlung die Beimischung des Bildes, zuerst der zufälligen Wahrnehmung durch Sinne, dann sogar die reine sinnliche Anschauung überhaupt weglassen: so bleibt jener reine Verstandesbegriff übrig, dessen Umfang nun erweitert ist und eine Regel des Denkens überhaupt enthält. Auf solche Weise ist selbst die allgemeine Logik zustande gekommen; und manche heuristische Methode zu denken liegt in dem Erfahrungsgebrauche unseres Verstandes und der Vernunft vielleicht noch verborgen, welche, wenn wir sie behutsam aus jener Erfahrung herauszuziehen verständen, die Philosophie wohl mit mancher nützlichen Maxime, selbst im abstrakten Denken, bereichern könnte.

Bat¿ dü¿üncesi gerek Ortaçä, gerekse Yeniçä boyunca hep Kilisenin ekseni etraf¿nda dönmü¿ durmütur. Dü¿ünce adamlar¿ Ortaçäda, Kilisenin dörular¿n¿ rasyonel temellere oturtma, Yeniçäda da kiliseden kurtulma yönünde hamleler yapmakla üräm¿¿lard¿r. Bu hamleler farkl¿ boyutlarda kendini göstermi¿tir. Kiliseyi reddetmekle birlikte Tanr¿y¿ ve Din'i reddetmeyen e¿ilim ile her tür dinsel anlay¿¿¿ toptan reddeden iki e¿ilim belirmi¿tir.Bat¿ felsefe hareketlerini anlaman¿n yolu biraz da bu hareketleri üreten sosyal ¿artlar¿ ve anlay¿¿lar¿ kavramakla mümkün olacakt¿r. Kant yäad¿¿¿ dönemde Kilise paradigmas¿n¿n säl¿kl¿ bir dinsel anlay¿¿tan uzak oldüunu tespit eder ve di¿er dinlerin varl¿¿¿n¿ da dikkate alarak sälam bir dinsel anlay¿¿ için ortak bir zemin bulmay¿ ister. Onun bu çerçevede yäad¿¿¿ toplumun dinsel anlay¿¿¿n¿n üstüne ç¿kt¿¿¿n¿ ve din fenomenine bütüncül bakmay¿ bäard¿¿¿n¿ söyleyebiliriz.

Daß meine Danksagung, für das den 12. Dez. 1796 an mich bestellte Geschenk, Ihres lehrreichen und angenehmen Buchs »von der Kunst das menschliche Leben zu verlängern« selbst auf ein langes Leben berechnet gewesen sein dürfte, möchten Sie vielleicht aus dem Datum dieser meiner Antwort vom Januar dieses Jahres zu schließen Ursache haben; wenn das Altgewordensein nicht schon die öftere Vertagung (procrastinatio) wichtiger Beschlüsse bei sich führete, dergleichen doch wohl der des Todes ist, welcher sich immer zu früh für uns anmeldet, und den man warten zu lassen an Ausreden unerschöpflich ist.Sie verlangen von mir »ein Urteil über Ihr Bestreben das Physische im Menschen moralisch zu behandeln; den ganzen, auch physischen, Menschen als ein auf Moralität berechnetes Wesen darzustellen, und die moralische Kultur als unentbehrlich zur physischen Vollendung der überall nur in der Anlage vorhandenen Menschennatur zu zeigen«, und setzen hinzu: »wenigstens kann ich versichern, daß es keine vorgefaßte Meinungen waren, sondern ich durch die Arbeit und Untersuchung selbst unwiderstehlich in diese Behandlungsart hineingezogen wurde«. ¿ Eine solche Ansicht der Sache verrät den Philosophen, nicht den bloßen Vernunftkünstler; einen Mann, der nicht allein, gleich einem der Direktoren des französischen Konvents, die von der Vernunft verordneten Mittel der Ausführung (technisch), wie sie die Erfahrung darbietet, zu seiner Heilkunde mit Geschicklichkeit, sondern, als gesetzgebendes Glied im Korps der Ärzte, aus der reinen Vernunft hernimmt, welche zu dem, was hilft, mit Geschicklichkeit, auch das, was zugleich an sich Pflicht ist, mit Weisheit zu verordnen weiß: so, daß moralisch-praktische Philosophie zugleich eine Universalmedizin abgibt, die zwar nicht allen für alles hilft, aber doch in keinem Rezepte mangeln kann.