The notion of practical reason in the ethics of Immanuel Kant /last part/

The subject of practical reason is the superior good, discovering and realizing what is necessary for human freedom. Edith speaks of the leading role of practical reason before the theoretical. The main in the behavior, the beginning is the deed, the knowledge comes after that. The moral concepts, according to Kant, are not derived from experience; they are a priori set in the mind of man. Every act is imperative, a concentration of will is required. The moral act is a consequence of the categorical imperative. Morality can not be built on such a basis as the principle of happiness. The strongest support of morality, the true source of the categorical imperative is duty. The extremes touch. Kant originally opposed debt and love, but later united them. By opposing the happiness of moral law, Kant does not seek to deprive man of the claims of a happy life.

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After all, debt is even the concern for one's own well-being. However, one must not forget how much happiness is relative and how dangerous it is to force the will of others. Man by nature is bad, according to Kant. It conceals the insurmountable propensity to do evil that seems to have been acquired but is inherently inherent in it. At the same time, man carries in himself the beginnings of good. Moral upbringing consists precisely in restoring the rights of good beginnings, to achieve victory in the struggle with human inclination towards evil. This victory is only possible as a revolution in the way of thoughts and feelings. The superior moral good can not be achieved exclusively by the individual's aspiration to his own moral perfection, but he wants to join in a whole, in a system of foolish people, in which, and only through whose unity it can be realized. Grace is a public need and fruit of society.

There can be nothing insignificant to what exalts man over himself, which connects him with a line of things that reason can only think, and which at the same time has the whole sense world under him and the empirically determined existence of man in time and the totality of all purposes (which only corresponds to such unconditional practical laws as the moral law). It is nothing but the personality. There are two terms for Kant - person and personality. Under the face, Kant understands a human being who distinguishes himself from others, embodying the "I think" principle; the personality is something larger than the bearer of consciousness, the latter in the personality becomes self-consciousness. Being a person means being free, realizing your self-awareness in behavior. Because the nature of man is his freedom. Freedom from Ch. ethics is not arbitrary. Moral freedom of personality consists in the realization and fulfillment of the debt. In front of itself and in the face of others, the will and morality of the moral laws is the same thing.

Man is a child of two worlds. His belonging to the sensibly (phenomenal) world makes man a toy of external causality, here he is subordinate to external forces - the laws of nature and the rules of society. But as a member of the world of "the things in its own right" it is given freedom. These two worlds are not an anti-world, they interact with each other. The intelligent world contains the basis of the sensible world. So the human character of the person is the basis of his phenomenal character. the worst is when the second takes a peak over the first. The task of upbringing consists in the fact that man is entirely guided by his notional character. making one or the other decision, one should not be based on external considerations, but rather on the dictum of the debt. To avoid the opposite, one is endowed with conscience - the ability to self-control. Conscience removes the divisiveness of man. you do not have to understand everything correctly, but to do wrong, with one foot standing in the intelligent world and the other in the phenomenal. Define yourself! Get in the mind of moral duty and follow it always and everywhere!

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part 2
part 3