Kant's Criticisms of Hume's<i>Dialogues Concerning Natural Religion</i>

Winegar, Reed

doi:10.1080/09608788.2015.1047733

Cited by 21 publications

(6 citation statements)

References 18 publications

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“…18 For details of Kant's acquaintance with Hume's Dialogues, published posthumously in 1779, see Hatfield (2001: 188n.). For an account of Kant's reaction to it, see Winegar (2015). 19 In Part V of the Dialogues, Philo declaims: 'And what shadow of an argument : : : can you produce from your hypothesis to prove the unity of the Deity?…”

Section: Discussionmentioning

confidence: 99%

“…Common to such interpretations is the attempt to defend Kant’s positive regard for physicotheology’s scientific value by distinguishing a species of non-practical rational inference that does not produce cognition. As Reed Winegar (2015: 891) puts it, ‘Kant provocatively suggests that theoretical inferences to the supersensible can qualify as rational yet fail to yield knowledge’.…”

Section: Physicotheology and The Needs Of Inquirymentioning

confidence: 99%

“…Accordingly, a number of scholars have sought in Kant’s positive appraisal of physicotheology materials that might be usable for reconciling theoretical and practical reason from a broadly religious standpoint (Falkenburg 2005; Chignell 2007; Pasternack 2011a; Winegar 2015; Chance and Pasternack 2019). The general strategy runs as follows.…”

Section: Introductionmentioning

confidence: 99%

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Physicotheology in Kant’s Transition from Nature to Freedom

Hamid

2023

Kantian rev.

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This article examines Kant’s treatment of the design argument for the existence of God, or physicotheology. It criticizes the interpretation that, for Kant, the assumption of intelligent design satisfies an internal demand of inquiry. It argues that Kant’s positive appraisal of physicotheology is instead better understood in terms of its polemical utility for rebutting objections to practical belief in God upon which Kant’s ethicotheological argument rests, and thus as an instrument in the transition from theoretical to practical philosophy. Kantian physicotheology plays this role (a) by criticizing alternative speculative accounts of the ground of nature, and (b) by analogizing from the structure of finite rational agency in order to represent more clearly the action of an ideal agent.

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Section: Discussionmentioning

confidence: 99%

Section: Physicotheology and The Needs Of Inquirymentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

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Physicotheology in Kant’s Transition from Nature to Freedom

Hamid

2023

Kantian rev.

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“…CPR, Bxxiv-v, A319/B376, CPrR 54-57). On this see Chance (2011: 339-340) and Winegar (2015). Various notes from 1769-1770 suggest that Kant at that point, if not before, realized that the issues ultimately at stake in metaphysics could be safeguarded independently of reason's capacity to achieve theoretical knowledge of them (cf.…”

Section: Kant's Awakeningmentioning

confidence: 99%

Kant’s Response to Hume’s Critique of Pure Reason

Boer

2019

Archiv Für Geschichte Der Philosophie

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In this article I argue that Kant considered Hume’s account of causality in the Enquiry to be primarily relevant because it undermines proofs for the existence of God and, moreover, that this interpretation is plausible and text-based. What the Prolegomena calls ‘Hume’s problem’ is, I claim, the more general question as to whether metaphysics can achieve synthetic a priori knowledge of objects at all. Whereas Hume denied this possibility, I show how the solution Kant develops in the Critique of Pure Reason is in agreement with Hume’s critique of dogmatic metaphysics, but salvages the synthetic a priori principles he takes to be constitutive of empirical cognition.

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“…I argue elsewhere that, on Kant's view, human beings should analogically represent this intuitive understanding in terms of a purposive, intelligent designer but that this analogical representation does not undermine its status as an intuitive understanding; see Winegar (forthcoming). See Winegar () for further discussion of Kant's theory of divine analogy.…”

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confidence: 99%

Kant on intuitive understanding and things in themselves

Winegar

2017

European J of Philosophy

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Kant claims that an intuitive understanding—such as God would possess—could cognize things in themselves. This claim has prompted many interpreters of Kant's theoretical philosophy to propose that things in themselves correspond to how an intuitive understanding would cognize things. In contrast, I argue that Kant's theoretical philosophy does not endorse the common proposal that all things in themselves correspond to how an intuitive understanding would cognize things. Instead, Kant's theoretical philosophy maintains that things in themselves might or might not correspond to how an intuitive understanding would cognize things. I then consider whether Kant's moral philosophy and theory of reflecting judgment might provide alternative grounds for claiming that we should regard things in themselves as corresponding to how an intuitive understanding would cognize things. I argue that Kant's moral philosophy does not provide such grounds, but his theory of reflecting judgment does. Thus, interpretations of Kant's transcendental idealism should attend to the differences between Kant's theoretical philosophy, moral philosophy, and theory of reflecting judgment in assessing the relationship between intuitive understanding and things in themselves.

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Kant's Criticisms of Hume'sDialogues Concerning Natural Religion

Cited by 21 publications

References 18 publications

Physicotheology in Kant’s Transition from Nature to Freedom

Physicotheology in Kant’s Transition from Nature to Freedom

Kant’s Response to Hume’s Critique of Pure Reason

Kant on intuitive understanding and things in themselves

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