fazel boostan; mohammad shokry; Ali Mradkhani
Volume 9, Issue 1 , August 2020, , Pages 41-56
Abstract
Kant in Religion Within the Bounds of Bare Reason, offers the theory that human nature is essentially a radical evil. Kant's argument for Radical evil consists mainly of two parts; One is man's innate desire for evil and the other is the claim that radical evil is universality. By rejecting the theory ...
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Kant in Religion Within the Bounds of Bare Reason, offers the theory that human nature is essentially a radical evil. Kant's argument for Radical evil consists mainly of two parts; One is man's innate desire for evil and the other is the claim that radical evil is universality. By rejecting the theory of original sin, Kant first insists that evil is the inevitable characteristic of human nature, but that we have a moral responsibility for it. Because we freely choose and follow it. Kant argues that the innate talent or desire in a rational and limited factor is a mental principle or action that tends toward evil. Radical evil is both an innate desire and a moral action; A contradictory situation that has led commentators to consider it incompatible with Kant's other moral theories and to reject it. The purpose of this article is to critique the concept of Radical evil from Kant's point of view and its relation to moral authority and responsibility; Because attributing Radical evil to individual freedom is the beginning of the position of moral independence.
Ali Mradkhani; Parizad Sinaee
Volume 2, Issue 1 , January 2013, , Pages 105-117
Abstract
Hegel was the first philosopher who set forth some issues as the philosophy of religion while teaching in Berlin. His perception of religion was more than common understanding, and it was also different from his contemporaneous understanding. Unlike the others, he neither put the religion aside from ...
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Hegel was the first philosopher who set forth some issues as the philosophy of religion while teaching in Berlin. His perception of religion was more than common understanding, and it was also different from his contemporaneous understanding. Unlike the others, he neither put the religion aside from knowledge nor reduced it to the feelingrealm. He considered all religions in a historical evolution and attained a new perception of religion by his dialectical principals. As a result, religion was put in the speculative knowledge again. Based on the Introduction to the Lectures of the Philosophy of Religion, this article is going to demonstrate Hegel’s perception of religion as part of the speculative knowledge realm
