The conflict of the faculties (1798)

Abraham, Isaac, and the toxin: a Kavkan reading of the binding of Isaac

“…It's useful to compare this to thematically similar Kantian (Gregor and Anchor (1996)) and Adamsian (Adams (1999)) commentaries on the story. Kant and Adams both maintain that when presented with obviously unethical divine commands, no matter how strong the apparent evidence, one ought to reject the thesis that God has actually commanded it.…”

“…But that you, this apparition, are Godof that I am not certain, and never can be, not even if this voice rings down to me from (visible) heaven.' (Gregor and Anchor (1996), 283) Indeed, many of us might findeven if we do not always feel free to admitthat we prefer Kant's version of the story and regret that it's not the one the text gives us. Though less dogmatically framed, Adams too holds that a loving God would not demand horrific acts (Adams (1999), 281-284, 290-291).…”

“…Thus writes Kant with quintessentially rationalistic assurance: Abraham should have replied to this supposedly divine voice: ‘That I ought not to kill my good son is quite certain. But that you, this apparition, are God – of that I am not certain, and never can be, not even if this voice rings down to me from (visible) heaven.’ (Gregor and Anchor (1996), 283)…”

A Faculdade de Filosofia e a Prática do Uso Público da Razão

“…Uma faculdade é considerada superior se seus ensinamentos -tanto no que concerne ao conteúdo, quanto no que concerne à maneira pela qual ele é apresentado ao público -interessam ao governo. Ela é considerada inferior se sua função é cuidar do interesse da ciência e da verdade (SF, AA 07:18) 10 . Nesse sentido, o que guia a faculdade de filosofia em seus pronunciamentos sobre a atividade científica são as exigências da própria razão (SF, AA 07:19) 11 .…”