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Journal articles on the topic 'Kant studies'

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Published: 2 June 2025

Last updated: 31 July 2025

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1

Wood, David. "Novalis: Kant Studies (1797)." Philosophical Forum 32, no. 4 (2001): 323–38. http://dx.doi.org/10.1111/0031-806x.00072.

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2

Palmquist, Stephen. "Immanuel Kant." Faith and Philosophy 6, no. 1 (1989): 65–75. http://dx.doi.org/10.5840/faithphil1989619.

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3

Rasmussen, Anders Moe. "Kant – filosofiens Luther?" Dansk Teologisk Tidsskrift 80, no. 1 (2017): 3–12. http://dx.doi.org/10.7146/dtt.v80i1.106344.

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This paper discusses Kant’s philosophy as a possible heir to Lutheran thought. Comparing Kant’s philosophy to that of Descartes reveals some interesting common presuppositions and convictions between Luther and Kant . Their shared conviction about the illegitimacy of reasoning about the ultimate nature of God and the world is especially stressed, which in Kant leads to the idea of the finitude of reason, an idea that runs through both his theoretical and his practical philosophy. It remains an open question, however, whether Kant, though he repeatedly stresses the finitude of reason, escapes t

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4

Galbraith, E. C. "Kant and Erasmus." Scottish Journal of Theology 46, no. 2 (1993): 191–212. http://dx.doi.org/10.1017/s0036930600037686.

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In a previous paper I have argued against the assumption made by much German literature at the beginning of the twentieth century, that Luther is the religious forerunner of Kant. Even though it is the Lutheran mythology that Kant is demythologizing, Luther still cannot be considered as the religious forerunner of Kant. There are two main reasons for this. First, Kant has an entirely different conception of the religious life in terms of freewill and salvation. Kant affirms freewill, Luther denies it. Kant considers good works as a prerequisite to salvation, Luther rules outworks as playing an

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5

Zilber, A. "Kant studies in Königsberg: 1784—1949." Kantovskij Sbornik, no. 3 (September 30, 2014): 92–122. http://dx.doi.org/10.5922/0207-6918-2014-3-7.

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6

Hare, John E. "Kant and Depravity." Philosophia Christi 9, no. 1 (2007): 21–27. http://dx.doi.org/10.5840/pc2007913.

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7

Bernstein, Susan. "Imagine (Kant)." Germanic Review: Literature, Culture, Theory 72, no. 2 (1997): 108–18. http://dx.doi.org/10.1080/00168899709601532.

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8

Tritten, Tyler. "AGAINST KANT." Angelaki 21, no. 4 (2016): 143–55. http://dx.doi.org/10.1080/0969725x.2016.1229444.

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9

Goldman, Steven L. "Re-Inventing Kant." European Legacy 13, no. 4 (2008): 495–97. http://dx.doi.org/10.1080/10848770802180862.

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10

Roberto, R. Aramayo. "Presentación de Con-textos kantianos." Con-Textos Kantianos. International Journal of Philosophy, no. 1 (November 2, 2014): 3. https://doi.org/10.5281/zenodo.18434.

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11

Adams, Robert Merrihew. "God, Possibility, and Kant." Faith and Philosophy 17, no. 4 (2000): 425–40. http://dx.doi.org/10.5840/faithphil200017439.

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12

Vallicella, William F. "Kant Chastened But Vindicated." Faith and Philosophy 21, no. 1 (2004): 98–104. http://dx.doi.org/10.5840/faithphil200421123.

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13

Graham, Gordon. "Nature, Kant, and God." Faith and Philosophy 33, no. 2 (2016): 163–78. http://dx.doi.org/10.5840/faithphil201631455.

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14

Howard, Jason J. "Kant and Moral Imputation." American Catholic Philosophical Quarterly 78, no. 4 (2004): 609–27. http://dx.doi.org/10.5840/acpq200478444.

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15

Insole, Christopher J. "Kant, Divinity and Autonomy." Studies in Christian Ethics 32, no. 4 (2019): 470–84. http://dx.doi.org/10.1177/0953946819869168.

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I suggest that in Kant’s conception of autonomy, we have a faithful variant of a perennial philosophical conception of divinity, distinctively re-configured by Kant’s own preoccupations and system, but still recognisably oriented around some philosophical conceptions of the divine, which have their origins in deep classical wells, with dreams and memories of thought-thinking-itself, and joyously diffusing itself, generating plenitude and harmony. If this is correct, then we might find that the most interesting dialogue in the realm of ‘public theology’ is not necessarily between Christianity a

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16

Privette, Jeffrey S. "Must Theology Re‐Kant?" Heythrop Journal 40, no. 2 (1999): 166–83. http://dx.doi.org/10.1111/1468-2265.00100.

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17

Chalamet, Christophe. "Kant as Theological Resource?" Philosophia Christi 9, no. 1 (2007): 73–79. http://dx.doi.org/10.5840/pc2007917.

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18

Laursen, John Christian, and Manfred Kuehn. "Kant: A Biography." German Studies Review 25, no. 2 (2002): 341. http://dx.doi.org/10.2307/1433001.

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19

Twellmann, Marcus. "Schwören nach Kant." Germanic Review: Literature, Culture, Theory 85, no. 2 (2010): 125–41. http://dx.doi.org/10.1080/00168891003715901.

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20

Peck, Jason Michael. "Recent Kant Scholarship." Eighteenth-Century Studies 37, no. 3 (2004): 491–97. http://dx.doi.org/10.1353/ecs.2004.0028.

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21

Adams, Nicholas. "Response to Christopher Insole’s Kant and the Divine: From Contemplation to the Moral Law (Oxford: Oxford University Press, 2020)." Studies in Christian Ethics 34, no. 3 (2021): 293–97. http://dx.doi.org/10.1177/09539468211009762.

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This is a response given at the book launch for Christopher Insole’s Kant and the Divine: From Contemplation to the Moral Law (Oxford: Oxford University Press, 2020), hosted jointly, in November 2020, by the Centre for Catholic Studies, Durham University, and the Australian Catholic University. The response considers the gap between the textual Kant (as set out by Insole), and the received Kant, and reflects on how theologians have been too quick either to condemn and dismiss (a poorly interpreted) Kant, or to rehabilitate Kant for theological projects, which Kant would have been opposed to, g

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22

Zagirnyak, Mikhail. "Kant 300: Reflections on the International Kant Congress in Kaliningrad." Voprosy Filosofii, no. 10 (October 2024): 198–210. http://dx.doi.org/10.21146/0042-8744-2024-10-198-210.

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From April 22 to April 25, 2024, the Immanuel Kant Baltic Federal University (Kaliningrad) hosted the International Kant Congress (hereafter referred to as the Congress), attended by over five hundred philosophers and scholars (art critics, educators, cultural experts, and others) from twenty-three countries. The theme of the congress was encapsulated by Kant’s well-known expression: “The World Concept of Philosophy”, encompassing diverse orientations that formed the basis for the main discussions. This quote primarily urges us to revisit Kant’s interpretation of philosophy as a rational mean

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23

Galbraith, Elizabeth. "Was Kant a Closet Theologian?" Theology 95, no. 766 (1992): 245–54. http://dx.doi.org/10.1177/0040571x9209500402.

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24

Hudson, W. D. "Book Reviews : Kant to Marx." Expository Times 97, no. 1 (1985): 29–30. http://dx.doi.org/10.1177/001452468509700132.

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25

Hudson, W. D. "Book Reviews : Kant Skilfully Explained." Expository Times 100, no. 6 (1989): 235–36. http://dx.doi.org/10.1177/001452468910000627.

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26

Pailin, David A. "Book Reviews : Plato to Kant." Expository Times 102, no. 9 (1991): 285. http://dx.doi.org/10.1177/001452469110200925.

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27

Lemitz, Bastian. "Mendelssohns „alles zermalmender“ Kant." Zeitschrift für Religions- und Geistesgeschichte 74, no. 2 (2022): 132–44. http://dx.doi.org/10.1163/15700739-07402004.

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28

Babin, Dana. "Kant și autonomia voinței." Hiperboreea A1, no. 2 (2012): 39–42. http://dx.doi.org/10.5325/hiperboreea.1.2.0039.

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29

Insole, Christopher. "Author’s Reflections on the Responses and Questions from the Book Launch." Studies in Christian Ethics 34, no. 3 (2021): 298–306. http://dx.doi.org/10.1177/09539468211009763.

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This is the author’s reflections on formal responses, and a discussion, which took place at the book launch for Christopher Insole’s Kant and the Divine: From Contemplation to the Moral Law (Oxford: Oxford University Press, 2020), hosted jointly, in November 2020, by the Centre for Catholic Studies, Durham University, and the Australian Catholic University. Topics covered include: the aesthetic properties of Kant’s philosophy, the difference between the received Kant and the textual Kant, the theological hostility to (and appropriation of) Kant, Insole’s claim that Kant believes in God, but is

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30

Thandeka. "Schleiermacher's Dialektik: The Discovery of the Self that Kant Lost." Harvard Theological Review 85, no. 4 (1992): 433–52. http://dx.doi.org/10.1017/s0017816000008221.

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In this article I shall argue that Friedrich Schleiermacher found the self that Immanuel Kant lost. Two steps are necessary to support this argument. First, I shall demonstrate that Kant knew that he had lost the self. Second, I shall demonstrate that Schleiermacher knew that he had found the self that Kant had lost. I am aware that these two demonstrations will not actually prove that Schleiermacher did find the self that Kant lost. I believe, however, that if we understand why Kant thought that he had lost the self and if we understand the way in which Schleiermacher believed that he retriev

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31

Mortensen, Jacob P. B. "Kants begreb om det radikale onde." Dansk Teologisk Tidsskrift 75, no. 2 (2012): 103–23. http://dx.doi.org/10.7146/dtt.v75i2.105564.

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The article is a reading of Book One in Kant’s Religion within the Limits of Reason Alone. The main focus is the concept of radical evil, which Kant posits as a philosophical analogue to the Christian concept of Original Sin. The article unfolds the relations between the concepts that Kant uses to establish the concept of radical evil. The main point is that Kant ends up contradicting his own conceptual defi nition because he ascribes evil to the concept of freedom, which is fundamentally good. The article thus follows a peripheral and marginalized trajectory within Kantian scholarship by prop

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32

Porter, James I. "Foucault, Kant, and Antiquity." Representations 165, no. 1 (2024): 120–43. http://dx.doi.org/10.1525/rep.2024.165.5.120.

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Michel Foucault’s return to classical antiquity at the end of his career coincides with a turn away from institutional critique and a return to Kant. This is no coincidence. Foucault’s Introduction to Kant’s “Anthropology” (1961) completely anticipates his approach to ancient subject formations, which reflects Kant’s theory of the liberal, self-enterprising, and enlightened subject as this is outlined in Foucault’s “What Is Enlightenment?” (1984) and elsewhere. Foucault’s final studies surface isolated, private, and autonomous subjects who are at once premodern, proto-Christian, and uncannily

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33

Pavlova, Olena. "Kant and Simmel: aesthetic studies of the thing." UKRAINIAN CULTURAL STUDIES, no. 2 (15) (2024): 25–30. https://doi.org/10.17721/ucs.2024.2(15).06.

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Background. The thematic and methodological shift accomplished in the critical philosophy of I. Kant is a heritage of world thought and an inexhaustible subject of reflection in the social sciences and humanities. Georg Simmel has repeatedly, both directly (with the reference in the title) and indirectly (by adhering to Kantian principles in his problematics and methodology), engaged with the analysis of the works of the "Copernican revolution" founder. In the small work "The Picture Frame: An Aesthetic Study" one can trace the powerful influence of Kant's aesthetic investigations and the pros

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34

O’Brien, Kelli S. "Kant and Swinburne on Revelation." Faith and Philosophy 17, no. 4 (2000): 535–57. http://dx.doi.org/10.5840/faithphil200017440.

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35

Firestone, Chris L., and Nathan Jacobs. "Kant on the Christian Religion." Philosophia Christi 9, no. 1 (2007): 63–72. http://dx.doi.org/10.5840/pc2007916.

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36

Yandell, Keith E. "Who Is the True Kant?" Philosophia Christi 9, no. 1 (2007): 81–97. http://dx.doi.org/10.5840/pc2007918.

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37

Crigg, Russell. "Desire and duty in Kant." Sophia 30, no. 1 (1991): 34–38. http://dx.doi.org/10.1007/bf02772502.

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38

Couto, Felipe Fróes, Luiz Alex Silva Saraiva, and Alexandre de Pádua Carrieri. "De Kant a Popper: Razão e Racionalismo Crítico nos Estudos Organizacionais." Organizações & Sociedade 28, no. 96 (2021): 55–72. http://dx.doi.org/10.1590/1984-92302021v28n9603pt.

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Abstract The objective of this essay is to revisit the theoretical construction of Critical Rationalism, starting from the philosophy of Kantian reason contained in the works Critique of pure reason and Critique of practical reason to discuss their respective influences over the work of Karl Popper. We aim, with this exercise, to shed light on the critical-rationalist approach in Organization Studies. Our argument is that Kantian thought has been conducive, on the one hand, to a negative philosophy that considers idealism prior notions and a priori knowledge fundamental to the creative concept

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39

Pakalski, Dariusz. "Goethe und Kant." Studia z Historii Filozofii 16, no. 2 (2025): 109–28. https://doi.org/10.12775/szhf.2025.017.

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The University of Jena was the place where Kant’s philosophy began as a new intellectual movement, and from there spread throughout Germany. Goethe was in charge of state supervision of the university on behalf of his Weimar Duke Carl August and was one of the first to recognize the importance of Kant and to try to assimilate the results of his thinking. This applied above all to Goethe’s Natural Sciences and his teachings on the Metamorphosis of Plants. In his natural philosophy, the concept of primal polarity (Urpolarität) plays a key role, which Goethe finds again as the force of attraction

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40

Wiedebach, Hartwig, and Michael Zank. "The Kant-Maimonides Constellation." Journal of Jewish Thought and Philosophy 20, no. 2 (2012): 135–45. http://dx.doi.org/10.1163/1477285x-12341235.

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41

Herdt, Jennifer A., and Christopher Insole. "Conversation between Jennifer Herdt and Christopher Insole." Studies in Christian Ethics 34, no. 3 (2021): 283–89. http://dx.doi.org/10.1177/09539468211009760.

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This is a conversation held at the book launch for Christopher Insole’s Kant and the Divine: From Contemplation to the Moral Law (Oxford: Oxford University Press, 2020), hosted jointly, in November 2020, by the Centre for Catholic Studies, Durham University, and the Australian Catholic University. The conversation covers the claim made by Insole that Kant believes in God, but is not a Christian, the way in which reason itself is divine for Kant, and the suggestion that reading Kant can open up new possibilities for dialogue between Christian thinkers and contemporary forms of secular religiosi

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42

Pailin, D. A. "Kant on God. By PETER BYRNE." Journal of Theological Studies 59, no. 1 (2008): 403–6. http://dx.doi.org/10.1093/jts/fln018.

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43

Rodd, Rosemary. "Book Reviews : Kant and Biomedical Ethics." Expository Times 103, no. 4 (1992): 125–26. http://dx.doi.org/10.1177/001452469210300425.

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44

Clingerman, Forrest. "Kant on God – By Peter Byrne." Religious Studies Review 33, no. 3 (2007): 225–26. http://dx.doi.org/10.1111/j.1748-0922.2007.00200_43.x.

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45

Käfer, Anne. "Kant, Schleiermacher und die Welt als Kunstwerk Gottes Kant, Schleiermacher und die Welt als Kunstwerk Gottes." Zeitschrift für Theologie und Kirche 101, no. 1 (2004): 19. http://dx.doi.org/10.1628/004435404774538516.

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46

Kuehn, Manfred. "Rethinking Kant—Again." Dialogue 24, no. 3 (1985): 507–14. http://dx.doi.org/10.1017/s001221730004035x.

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This is a highly interesting book, and one that is, in its own way, most important. The Structure of Experience is well written and effectively argued. It shows Gordon Nagel to be a rigorous and independent thinker who is as well acquainted with Kant's Critique of Pure Reason as he is with modern analytic philosophy. Because he has been successful in avoiding “to presuppose a background in Kant studies”, the book can indeed “be read by anyone interested in perception, cognition, or the philosophy of mind” (vii). In fact, it is to be recommended as an introduction to recent epistemology as well

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47

Gava, Gabriele. "Kant and Philosophy in a Cosmopolitan Sense. The 11th Kant Congress in Pisa." Con-Textos Kantianos. International Journal of Philosophy, no. 01 (November 2, 2014): 157–60. https://doi.org/10.5281/zenodo.18487.

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The 11th Kant Congress took place in Pisa from the 22ndto the 26th of May 2010 (www.kant2010.it) and was attended by hundreds of registered participants. It was organised on behalf of the Kant-Gesellschaft by the Società Italiana di Studi Kantiani in collaboration with the University of Pisa.The organizers chose Kant’s cosmopolitan concept of philosophy as the general topic of the congress. This choice was more then appropriate, insofar as this is a theme which is of central importance for understanding the unity of Kant’s thought. The selected topic thus offe

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48

Köthe, Flávio R. "O caso Kant." Cadernos de Linguística e Teoria da Literatura 4, no. 8 (2016): 129. http://dx.doi.org/10.17851/0101-3548.4.8.129-150.

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Resumo: O ensaio «O Caso Kant» é uma discussão da Crítica da Razão Pura de Kant como um livro muito atual. Todas as correntes modernas da critica literária se inspiram no formalismo de Kant (quer o saibam, quer não). Assim, a critica de Hegel (A Ciência da Lógica e Enciclopédia I) quanto a separação Kantiana entre forma e conteúdo, juízo analítico e juízo sintético, etc é retomada neste ensaio, mas a diferença entre esses dois filósofos abre o caminho para Marx, cuja contribuição é decisiva para uma nova leitura do sistema de Kant. Isso poderia ser uma nova chave para os estudos literários.Abs

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49

Babin, Dana. "Revoluția copernicană a lui Kant." Hiperboreea A1, no. 2 (2012): 46–49. http://dx.doi.org/10.5325/hiperboreea.1.2.0046.

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50

Martinez, Luciana. "Kant on mathematical axioms." Estudos Kantianos [EK] 10, no. 1 (2022): 213. http://dx.doi.org/10.36311/2318-0501.2022.v10n1.p213.

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This article is intended to explain the notion of “mathematical axioms” presented in Kant’s Critique of Pure Reason.This notion is developed mainly within the framework of a justification of the thesis of the methodological dualism of the rational sciences (mathematics and metaphysics). We argue that there are significant differences between the critical notion of mathematical axioms, the pre-critical developments and the Wolffian definitions. The notion of “axiom” that Kant intends to take from mathematical procedures is inscribed in his peculiar way of thinking this science. This paper studi

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