The essay collection "Kant on Proofs for God's Existence" provides a highly needed, comprehensive analysis of the radical turns of Kant's views on proofs for God's existence.— In the "Theory of Heavens" (1755), Kant intends to harmonize the Newtonian laws of motion with a physico-theological argument for the existence of God. But only a few years later, in the "Ground of Proof" essay (1763), Kant defends an ontological ('possibility' or 'modal') argument on the basis of its logical exactitude while he (...) praises the physico-theological argument for its beauty and appeal to the common sense. In the first "Critique" (1781/7), Kant replaces traditional constitutive ontological, cosmological, and physico-theological proofs with his own regulative theoretical and moral-practical religious arguments. He continues to defend a moral argument in the second "Critique" (1788). But in the third "Critique" (1790), Kant reintroduces a physico-theological besides an ethicotheological argument in order to unify the critical system of philosophy. Kant develops further moral arguments and arguments from evil in the "Theodicy" essay (1791) and the "Religion" (1793/4), and still searches for the right kind of proof for God's existence in the "Opus postumum" (1796–1804).—Part one of this volume is dedicated to an analysis of Kant's proofs for God's existence in their historical order that explains which proofs Kant favors or rejects in various periods of his thought. Part two contains a systematic classification of main kinds of proof for God's existence in Kant that outlines the argumentative structure of particular kinds of proof and discusses Kant's potential reasons for their variations and modifications. The essay collection speaks to Kant specialists, philosophers, and theologians, but introduces the topic to non-academic readers also. -/- Contributers: Uygar Abaci (Pennsylvania State University), Craig Bacon (University of South Carolina), Andrew Chignell (Princeton University), Eckart Förster (Humboldt University, Johns Hopkins University), Ina Goy (Beijing Normal University) Paul Guyer (Brown University), Graham Oppy (Monash University), Lara Ostaric (Temple University), Stephen Palmquist (Independent Scholar), Lawrence Pasternack (Oklahoma State University), Konstantin Pollok (University of Mainz), Oliver Sensen (University of Tulane), Allen Wood (Bloomington University, Stanford University). (shrink)

Epicurus wrote that death cannot be bad for a person who dies, since when someone dies they no longer exist to be the subject of harm. But his conclusion also applies in the converse: Death cannot be good for someone, since after their death they will not exist to be the subject of benefit. This conclusion is troubling when it is brought to bear on the question of physician assisted suicide. If Epicurus is right, as I think he is, then (...) it means that even when someone is dying of a long and painful illness, we cannot say that they would be better off dead. I defend this conclusion by first presenting Epicurus’s argument, and defending it against some of its more important contemporary critics. I then re-examine the conclusion that someone cannot be better off dead by looking at the issue of mercy killing and euthanasia. Drawing on the work of philosophers who examine the ethics of animal euthanasia, I argue that killing someone who is suffering severe agony can be good, but it cannot be good for the person who suffers – it is just good in itself. This, I think, is why we have the intuitions that we do around physician assisted suicide: we are mistaken about the idea that someone can be better off dead, but we can be correct in thinking that sometimes someone’s death is good. (shrink)

The thesis that existence is radically different from the determinacy of an actually existing thing –Kant considers this thesis to be the unsurmountable objection against the cosmological and the ontological argument– is the same thesis that demands a specific explanation of the existence of that actually existing thing. The notion of existence that results from its complete exclusion from the realm of the contents thoroughgoing determined by real predicates requires, thus, precisely because this thoroughness excludes it, a specific reason that (...) explains that in the actually existing thing its own actual existence is in fact united with its own determinacy; that notion of existence, however, cancels at the same time the requirement of a sufficient reason of the existence of what actually exists, and again for the same reason, namely, because since existence is as such excluded from the determinacy of the existing things, it radically differs from the specific realm where determinacy is constituted (that is why existing things are thoroughgoing determined as possible), and, therefore, it invalidates any application to itself of the logical laws that are valid only for the merely possible domain of determinacy. (shrink)

One of the still unsolved problems in liberal anarchism is a definition of social constituency in positive terms. Partially, this had been solved by the advancements of liberal discourse ethics. These approaches, built on praxeology as a universal framework for social formation, are detached from the need of any previous or external authority or rule for the discursive partners. However, the relationship between action, personal identity, and liberty within the process of a community becoming solely generated from the praxeological a (...) priori remains largely disputed. In order to develop a testable constitutional model, this study revises how the “ontological turn” was introduced into liberal theories and redefines the concept of liberty. Liberty is usually understood as a moral goal or measurement for just actions, as the generative principle of all social existence - individual and interpersonal. For this purpose, the function of performative contradiction within the mechanism of interpersonal “encounter”, as part of the co-generative process of the individual becoming and social formation was explored through the production of a game-based narrative historiography grounded on 19th century life writings. This narrative historiography was developed in the context of Swiss history, with a “design-based” research approach, and resulted in a prototype for networked storytelling through which the transformative learning process could be visible and the negotiation of competing individual visions of the future could be re-enacted. (shrink)