1. Kant\u2019s system is unique: it was built as means to achieve the practical aim which Kant named the kingdom of ends <\/i>(Kant, 1785, S.\u00a0430). The great philosopher accomplished the revolution in phi\u00adlosophy (aside from all his other Copernican<\/i> revolutions) on which historians of philosophy do not turn their attention often, and which consist in his system\u2019s rationality<\/i>, i.\u00a0e. its orientation towards the effective practicability: the philosophical ideal can and must be realized. The rationality is the property of activity (includ\u00ading, of course, mental activity) which contains as much effective practica\u00adbility as possible. Kant sees his task not in explanation of the world but in making the world correspond to the ideal of rea\u00adson. A well-known thesis of Marx, by which he concludes his criti\u00adcism of Feuerbach (Marx, 1967, s. 4), could clearly concerns Kant\u00adians \u2014 how well it can relate to Marxism, remains a question. Kant\u2019s sys\u00adtem in this respect excels both the preceding and the fol\u00adlowing phi\u00adlosophy.<\/p>\n
Kant\u2019s system contains two interrelated levels: the outside and inside ones. Kantforschers sometimes limit themselves to the for\u00admer level, the latter being considered insignificant. However, this is not so. The inside level is Kant\u2019s philosophy of history which directs \u201cour mankind little by little from the lowest degree of ani\u00admalness to the highest degree \u2014 of the humanity\u201d (Kant, 1784, S.\u00a025). This level contains the genuine aim of all system while the other one gives the system the means for attaining this end. Its task is to give the answer to the question: what must a human be in or\u00adder to ensure the achievement of his historical ideal \u2014 the kingdom of ends<\/i>? Kant\u2019s famous questions from \u201cThe canon of pure reason\u201d (Kant, 1787, S. 522) are the question not only speculative but also practical, directed towards the philosophy of history. In the full form the questions must be:<\/p>\n
1. What can I know? \u2014 for the building of the kingdom of ends?<\/p>\n
2. What should I do? \u2014 for the achievement of the kingdom of ends?<\/p>\n
3. What may I hope? \u2014 for the building of the kingdom of ends?<\/p>\n
This \u201cunorthidox\u201d view, which I started to develop in my work \u201cThe problem of philosophy of history in Kant’s system\u201d in 1978 (Kalinnikov, 1978), frequently meets critisim. For example, Hanna Arendt in \u201cLectures on Kant\u2019s Political Philosophy\u201d, commenting on corpus of Kant\u2019s historical and political works, says that by no means \u201ctheir quality and depth should be compared to that of other works by Kant\u2026 Kant himself named some of the former as \u201cthe play with ideals\u201d or \u201csimply outing\u201d. And in \u201cZum ewigen Frie\u00adden\u201d, which is the most important text among such kind of works, \u2014 the ironical tone shows distinctly that Kant himself did not take this works seriously\u201d (Arendt, 2009, s. 125\u2014126). How\u00adever, to my mind, these Kant\u2019s words are only evidence of perfect mental health of the philosopher, who is capable to take a sober view of things and to laugh at his ravings. A philosopher of history simply can\u00adnot but be an ironist, since the real empirical world, sur\u00adroun\u00adding him, is so dissimilar to the ideals of the historical future that he proclaims, since real behavior of people is so distant from the cathegorical imperative of morals, that to so-called common<\/i> sense or sober<\/i> reason his ideas seem Utopian<\/i> \u2014 if not ravings of a mad\u00adman. The philosophy of history cannot be conceived without irony, if the philosopher wants to have a good laugh at the comical role of a prophet<\/i>, which is unavoidable in his profession.<\/p>\n
2. Kant\u2019s ideas on questions of the philosophy of history, both presented is dedicated texs and scattered over his other writings, represent an organic unity. Kant\u2019s works “Idee zu einer allge\u00admei\u00adnen Geschichte in weltb\u00fcrgerlicher Absicht” (1784) and “Zum ewi\u00adgen Frieden” (1795) are divided by more than ten years, in the cour\u00adse of which the account of his critical system has been com\u00adple\u00adted. But these two works have tight connections. The second, i.\u00a0e. \u201c To\u00adward perpetual peace\u201d, could be considered a direct sequel to the first. Even \u201cIdee zu einer allgemeinen Geschichte…\u201d was finis\u00adhed with the same ironical remark by which the second begins: when looking at actions of men on whom the fortunes of nations de\u00adpend, \u2014 Kant writes, \u2014 then the \u201creasonable aim\u201d of history can be hoped for \u201conly beyond the grave\u201d (Kant, 1784, S. 31), and the eternal pea\u00adce could only happen on burial ground of human\u00adkind.<\/p>\n
The philosophy of history is seen by Kant as an a priori<\/i> study of the effect of immutable historical laws. Their result is the achie\u00advement of the historical ideal \u2014 the kingdom of ends. The histori\u00adcal process contains two stages.<\/p>\n
A. From the initial unity of mankind (considering the mono\u00adcentrical origin of mankind, corroborated by general gene-typical nature of all people of every race and nation) through its breaking up into races, tribes, peoples and nations (until the practical reason acquires its structural clearness and distinctness and until instincts (inclinations) of animalness have been subordinated to the inclina\u00adtions of the humaneness and personness).<\/p>\n
B. So from the initial unity of mankind to the new unity \u2014 the World Federal Union of Nations and States as the bosom in which the kingdom of ends will mature.<\/p>\n
Kant proceeds from the fact that the system, developed by practical reason, is designed to implement all the possibilities that practical reason presents to us, to bring the system to ultimate per\u00adfection. The beginning of system determines its end! A teleological system, having acquired some autonomy from its environment, is developing thanks to the effects of autonomous laws. Mankind is such system, elements of which are people united in the whole ex\u00adactly by reason-practical connections.<\/p>\n
The primordial animal unsociability becomes the unsociable sociable (\u201cungesellige Geselligkeit\u201d) where the sociability subordi\u00adnates the unsociability. The unsociability has been called to serve to sociability now as a property giving rise to a new state of the world helping the to transcend its former limits. A new levels of the nature is the reasonable nature that does not subordinate itself to environment.<\/p>\n
The society as the autonomo-heteronomous system is deve\u00adloped by the action of the practical reason in the direction of gro\u00adwing the autonomy. The moral as the ultimate aim in the system of customs and laws \u2014 morals<\/i> (in German there is the special word for the system \u2014 der Sitten, in Russian \u2014 nravy (\u043d\u0440\u0430\u0432\u044b)) ma\u00adkes the law conform to it, which also leads to the state law be\u00adco\u00adming republican \u2014 democratic. And the activity of morals leads to the moral politics, including international politics.<\/p>\n
Kant upholds the principle of interdependence of the internal and foreign policy. The World Federative Union of Nations and Sta\u00adtes is the final stage on this way. Initially it could unite not all but several states, and little by little the other analogous unions and the separate states will be joing to the first union. The World Fede\u00adral Union is inescapable if the mankind does not wish to finish its existence on the global cemetery.<\/p>\n
The world Union is an indispensable condition for the devel\u00adopment of culture as the kingdom of ends. <\/i>The development of cul\u00adture accelerates. The common efforts provide with ample resource and opportunities everybody who want to create something new (the innovations). In the World Union the cosmopolitan unity of means would create the conditions for realization of creative aims in the boundaries of every national culture.<\/p>\n
If we look at the history of the world civil plan (in weltb\u00fcrger\u00adlicher Absicht) we can see that the actual history consults Kant.<\/p>\n
Translated from Russian by Vadim Chaly<\/i><\/p>\n
\u00a0<\/b><\/p>\n
The bibliography<\/b><\/p>\n
\u00a0<\/i><\/p>\n
Arendt H., 2009: <\/i>\u041e politi\u010deskoj filosofii Kanta: kurs lekcij. Lekcija 1. Perev. A.\u00a0N.\u00a0Salikova, in:<\/i> Kantovskij sbornik. 2009. \u2116\u00a01 (29).<\/p>\n
Kalinnikov L.\u00a0A.,<\/i> 1978: <\/i>Problemy filosofii istorii v sis\u00adteme Kanta. Leningrad.<\/p>\n
\u041a<\/i>ant I., 1784:<\/i> Idee zu einer allgemeinen Geschichte in weltb\u00fcrgerlicher Absicht, in:<\/i> Kant I. Gesammelte Schriften (Akademie-Ausgabe). Bd. VIII.<\/p>\n
\u041a<\/i>ant I., 1785:<\/i> Grundlegung zur Metaphysik der Sitten, in:<\/i> Kant I. Gesammelte Schriften (Akademie-Ausgabe). Bd. IV.<\/p>\n
\u041a<\/i>ant I., 1787:<\/i> Kritik der reinen Vernunft. 2. Aufl., in:<\/i> Kant I. Gesammelte Schriften (Akademie-Ausgabe). Bd. III.<\/p>\n
Marx \u041a., 1967: <\/i>Tezisy o Fejerbache, in:<\/i> Marx \u041a., Engels F. So\u010dinenija. V 39 t. \u0422. 3. \u041c.<\/p>\n
\u00a0<\/span><\/p>\n This article was firstly published in collected articles \u00abKant\u2019s project of perpetual peace in the context of contemporary politics\u201d (2013):<\/em><\/strong><\/p>\n <\/p>\n Chaly Vadim, Kuteynikov Alexander. Kant\u2019s Political Ideas and Contemporary Theories of International Organization\/\/ Kant\u2019s Project of Perpetual Peace in the Context of Contemporary Politics : proceedings of international seminar\/ ed. by A. Zilber, A. Salikov. \u2014 Kaliningrad : IKBFU Press, 2013. P. 123 \u2013 129.<\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" 1. Kant\u2019s system is unique: it was built as means to achieve the practical aim which Kant named the kingdom of ends (Kant, 1785, S.\u00a0430). The great philosopher accomplished the revolution in phi\u00adlosophy (aside from all his other Copernican revolutions) on which historians of philosophy do not turn their attention often, and which consist in […]<\/p>\n","protected":false},"author":1,"featured_media":105,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[2],"tags":[],"_links":{"self":[{"href":"https:\/\/kant-online.ru\/en\/wp-json\/wp\/v2\/posts\/623"}],"collection":[{"href":"https:\/\/kant-online.ru\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/kant-online.ru\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/kant-online.ru\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/kant-online.ru\/en\/wp-json\/wp\/v2\/comments?post=623"}],"version-history":[{"count":1,"href":"https:\/\/kant-online.ru\/en\/wp-json\/wp\/v2\/posts\/623\/revisions"}],"predecessor-version":[{"id":624,"href":"https:\/\/kant-online.ru\/en\/wp-json\/wp\/v2\/posts\/623\/revisions\/624"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/kant-online.ru\/en\/wp-json\/wp\/v2\/media\/105"}],"wp:attachment":[{"href":"https:\/\/kant-online.ru\/en\/wp-json\/wp\/v2\/media?parent=623"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/kant-online.ru\/en\/wp-json\/wp\/v2\/categories?post=623"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/kant-online.ru\/en\/wp-json\/wp\/v2\/tags?post=623"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}