칸트의 실천 이성 비판. The Critique of Practical Reason, by Immanuel Kant

Immanuel Kant 지음

뉴가출판사 2022년 03월 18일 출간

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칸트의 실천 이성 비판. The Critique of Practical Reason, by Immanuel Kant

순수이성비판,실천이선비판, 판단력비판등의 3대 칸트의 저서책을 영문으로 여기에 저작해서 출판함.

실천이성비판Kritik der praktischen Vernunft, 實踐理性批判. 1788년 칸트의 도덕절학에 관한 주저서.

칸트의 책에서는 윤리 형이상학 원리, 실천이성비판에 관련한 내용 과 칸트의 실천철학에 관련된 내용을 서술.
그 내용은 칸트의 윤리학은 '경험 독립적 지식'에 대한 다른 방향의 추구이다. 경험독립적이라는 말은 '경향성'으로부터의 탈피라고 할 수 있다.

여기에서 '자유'라는 개념이 중요하게 작용하는데, 일반적으로 우리가 알고 있는 '자유'는 '주어진 상황 속에서 작위하게 선택할 수 있음'이라는 개념이지만, 칸트 및 철학에서 사용되는 '자유'란 '자기 자신에게서 비롯됨'이라는 의미에 좀 더 가깝다고 할 수 있다.

이마누엘 칸트의 주요 저서. 서양 근대 철학사를 합리주의와 경험주의 에서 철학사에서 인식론, 형이상학, 과학철학, 심리철학 등 무수한 분야에서 큰 영향.

칸트의 주요 3대 저서중 하나.

칸트는 인간 이성의 그 작용원리와 근거를 제시하고, 모든 인간 지식의 참과 거짓에 대한 기준을 제시할 수 있을 것이라 생각.

목차

칸트의 실천 이성 비판. The Critique of Practical Reason, by Immanuel Kant

CONTENTS 목차.
PREFACE.
INTRODUCTION.
Of the Idea of a Critique of Practical Reason.
FIRST PART ― ELEMENTS OF PURE PRACTICAL REASON.
BOOK I. The Analytic of Pure Practical Reason.
CHAPTER I. Of the Principles of Pure Practical Reason.
I. DEFINITION.
REMARK.
II. THEOREM I.
III. THEOREM II.
REMARK I.
REMARK II.
IV. THEOREM II.
REMARK.
V. PROBLEM I.
REMARK.
VII. FUNDAMENTAL LAW OF THE PURE PRACTICAL REASON.
REMARK.
COROLLARY.
REMARK.
VIII. THEOREM IV.
REMARK.
REMARK II.
Practical Material Principles of Determination taken as the Foundation of Morality, are:
I. Of the Deduction of the Fundamental Principles of Pure
II. Of the Right that Pure Reason in its Practical use has to an Extension which is not possible to it in its Speculative Use.
CHAPTER II. Of the Concept of an Object of Pure Practical Reason.
Table of the Categories of Freedom relatively to the Notions of Good
Of the Typic of the Pure Practical Judgement.
CHAPTER III. Of the Motives of Pure Practical Reason.
Critical Examination of the Analytic of Pure Practical Reason.
BOOK II. Dialectic of Pure Practical Reason.
CHAPTER I. Of a Dialectic of Pure Practical Reason Generally.
CHAPTER II. Of the Dialectic of Pure Reason in defining the Conception of the "Summum Bonum".
I. The Antinomy of Practical Reason.
II. Critical Solution of the Antinomy of Practical Reason.
III. Of the Primacy of Pure Practical Reason in its Union with the Speculative Reason.
IV. The Immortality of the Soul as a Postulate of Pure Practical Reason.
V. The Existence of God as a Postulate of Pure Practical Reason.
VI. Of the Postulates of Pure Practical Reason Generally.
VII. How is it possible to conceive an Extension of Pure Reason in a Practical point of view, without its Knowledge as Speculative being enlarged at the same time?
VIII. Of Belief from a Requirement of Pure Reason.
IX. Of the Wise Adaptation of Man's Cognitive Faculties to his Practical Destination.
SECOND PART

책 속으로

칸트의 실천 이성 비판. The Critique of Practical Reason, by Immanuel Kant

순수이성비판,실천이선비판, 판단력비판등의 3대 칸트의 저서책을 영문으로 여기에 저작해서 출판함.

실천이성비판Kritik der praktischen Vernunft, 實踐理性批判. 1788년 칸트의 도덕절학에 관한 주저서.

칸트의 책에서는 윤리 형이상학 원리, 실천이성비판에 관련한 내용 과 칸트의 실천철학에 관련된 내용을 서술.
그 내용은 칸트의 윤리학은 '경험 독립적 지식'에 대한 다른 방향의 추구이다. 경험독립적이라는 말은 '경향성'으로부터의 탈피라고 할 수 있다.

여기에서 '자유'라는 개념이 중요하게 작용하는데, 일반적으로 우리가 알고 있는 '자유'는 '주어진 상황 속에서 작위하게 선택할 수 있음'이라는 개념이지만, 칸트 및 철학에서 사용되는 '자유'란 '자기 자신에게서 비롯됨'이라는 의미에 좀 더 가깝다고 할 수 있다.

이마누엘 칸트의 주요 저서. 서양 근대 철학사를 합리주의와 경험주의 에서 철학사에서 인식론, 형이상학, 과학철학, 심리철학 등 무수한 분야에서 큰 영향.

칸트의 주요 3대 저서중 하나.

칸트는 인간 이성의 그 작용원리와 근거를 제시하고, 모든 인간 지식의 참과 거짓에 대한 기준을 제시할 수 있을 것이라 생각.

출판사 서평

칸트의 실천 이성 비판. The Critique of Practical Reason, by Immanuel Kant

칸트의 실천 이성 비판. The Critique of Practical Reason, by Immanuel Kant

PREFACE.
This work is called the Critique of Practical Reason, not of the pure practical reason, although its parallelism with the speculative critique would seem to require the latter term. The reason of this appears sufficiently from the treatise itself. Its business is to show that there is pure practical reason, and for this purpose it criticizes the entire practical faculty of reason. If it succeeds in this, it has no need to criticize the pure faculty itself in order to see whether reason in making such a claim does not presumptuously overstep itself (as is the case with the speculative reason). For if, as pure reason, it is actually practical, it proves its own reality and that of its concepts by fact, and all disputation against the possibility of its being real is futile.
With this faculty, transcendental freedom is also established; freedom, namely, in that absolute sense in which speculative reason required it in its use of the concept of causality in order to escape the antinomy into which it inevitably falls, when in the chain of cause and effect it tries to think the unconditioned. Speculative reason could only exhibit this concept (of freedom) problematically as not impossible to thought, without assuring it any objective reality, and merely lest the supposed impossibility of what it must at least allow to be thinkable should endanger its very being and plunge it into an abyss of scepticism.
Inasmuch as the reality of the concept of freedom is proved by an apodeictic law of practical reason, it is the keystone of the whole system of pure reason, even the speculative, and all other concepts (those of God and immortality) which, as being mere ideas, remain in it unsupported, now attach themselves to this concept, and by it obtain consistence and objective reality; that is to say, their possibility is proved by the fact that freedom actually exists, for this idea is revealed by the moral law.
Freedom, however, is the only one of all the ideas of the speculative reason of which we know the possibility a priori (without, however, understanding it), because it is the condition of the moral law which we know. * The ideas of God and immortality, however, are not conditions of the moral law, but only conditions of the necessary object of a will determined by this law; that is to say, conditions of the practical use of our pure reason. Hence, with respect to these ideas, we cannot affirm that we know and understand, I will not say the actuality, but even the possibility of them. However they are the conditions of the application of the morally determined will to its object, which is given to it a priori, viz., the summum bonum. Consequently in this practical point of view their possibility must be assumed, although we cannot theoretically know and understand it.

작가정보

저자(글) Immanuel Kant

칸트의 실천 이성 비판. The Critique of Practical Reason, by Immanuel Kant독일 철학자 교수. 칸트. 독일의 칸트는 영국의 자연낭만주의 시인인 윌리암 워즈워스의 서정시에서 마음의 순수한 서정시를 경험.