Кантовский сборник (Oct 2014)
Immaturity and the objective of a true reform in ways of thinking. Part I
Abstract
The originality of Kant’s answer to the question of the Enlightenment in a 1784 article consisted not in addressing the words of Horace, which was commonplace in Germany of the time, but in linking it to the revised legal notion of immaturity, which is now interpreted from the philosophical and theological perspective and has become one of key philosophical notions. However, Kant’s view is fraught with certain complications: firstly, it is dominated by negative characteristics; secondly, unlimited use of one’s understanding can lead to logical egoism (and other forms thereof) consisting in denying the necessity of verifying one’s judgements with the help of the understandingof others. In the Critique of Judgement and Anthropology, Kant describes his position in more detail supplementing the negative maxim of independent thinking with a positive maxim of thinking oneself in the position of others and the maxim of consistent and coherent thinking. Moreover, the requirement of independent thinking is limited by the idea of universal human reason, although Kant is not always consistent in distinguishing between reason and understanding in this context. Independentthinking as a search for the ultimate touchstone of truth within one’s reason/ understanding is supplemented with a thought about common human reason as a touchstone oftruth that is equally available to everyone. Reflecting on the ways to facilitate enlightenment and overcoming the state of immaturityleads Kant to contradictions and paradoxes. After 1970, coercion to abandon coercion by each individual was closely linked to the topic of social and political transformational advancing progress. Although, in the article on enlightenment, Religion within the Boundaries of Mere Reason, and Anthropology, Kant provides a deep philosophical and existential interpretation of revolution as a true transformation of the way of thinking (Denkungsart), disposition (Gesinnung), the inner world of the self (Innern), and transformations relating to the formation of noumenal nature. Nevertheless, in the 90s, under the influence of “enthusiasm” aroused by the French revolution, he emphasises a restricted social and political meaning of revolution, however, interpreting it as a sign ofhistorical progress and progress in implementing natural law.Unstinting support for the French revolution, despite acknowledging the illegitimate nature of social and political revolutions per se, made Kant revise the ideals of enlightenment, which he pursued earlier. It affected even the philosopher’s attitude to his contemporaries. Observing the revolutionary “experiment” with an open heart, Kant refused to notice that the apparent “progress” is the forcible “happy-making” of people in accordance with the idea of happiness promoted by those in power at the moment, whereas the others are reduced to the position of children or the immature, oreven the mentally challenged. Such protests were voiced by some of Kant’s contemporaries, who were closer to his ideals of the 1780s than he himself in the mid-1890s.
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