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Olivia Custer; Notes for FYSEM Symposium; Bard College; Spring 2008. How not to lose it Or Immanuel Kant’s guide to staying reasonable I Starting point: A) “Have the courage to think for yourselves”; obvious or silly? We started the year with Kant’s rallying cry, relayed by Matthew Deady in his introduction to First Year Seminar. Matthew seemed to suggest, and I think I am only slightly exaggerating Kant’s centrality here, that First Year Seminar is in some sense a year-long effort to think about Kant’s claim that using one’s own reason to come up with answers to our questions (as opposed to asking other authorities to give us the answers) is the way to go. I want to thank Susan and Matthew for the invitation to give you a little “booster shot” of Kant, half way through the year. I hope this will be a reminder of Kant’s injunction, and a little clarification as to what he imagined he was proposing, and why it might take courage. “Have the courage to think for yourself”. “Sapere aude”. When, in my classes, we looked at the text in which Kant sets this out, many students did not find this extraordinary. There seemed to be a general understanding that, although it might be Symposium Draft 24/08/22 Page 1 of 33
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Page 1: Bard Kant Talk

Olivia Custer; Notes for FYSEM Symposium; Bard College; Spring 2008.

How not to lose it

Or Immanuel Kant’s guide to staying reasonable

I Starting point:

A) “Have the courage to think for yourselves”; obvious or silly?

We started the year with Kant’s rallying cry, relayed by Matthew Deady in his

introduction to First Year Seminar. Matthew seemed to suggest, and I think I am only slightly

exaggerating Kant’s centrality here, that First Year Seminar is in some sense a year-long effort to

think about Kant’s claim that using one’s own reason to come up with answers to our questions

(as opposed to asking other authorities to give us the answers) is the way to go. I want to thank

Susan and Matthew for the invitation to give you a little “booster shot” of Kant, half way through

the year. I hope this will be a reminder of Kant’s injunction, and a little clarification as to what

he imagined he was proposing, and why it might take courage.

“Have the courage to think for yourself”. “Sapere aude”. When, in my classes, we

looked at the text in which Kant sets this out, many students did not find this extraordinary.

There seemed to be a general understanding that, although it might be hard to do at times,

certainly “thinking for oneself” is what “we” “here” are committed to doing. “Who wouldn’t

want to think for themselves? I mean, no one wants to have others decide for them what they

think!” asked one student looking genuinely perplexed. I put it to you, however, that in the first

semester of First Year Seminar we discovered a lot of thinkers who were struggling with the

most difficult questions (“What is justice?” “What is Truth?” “Who am I?” “What should I do?”

“What are the Laws of Nature?” etc. etc.), who were not only using Reason but also reflecting on

the limits of reason and evaluating their own methods, and yet for whom “think for yourself”, at

least in the sense in which Kant means this, would not seem like the description of a winning

strategy. In fact for them I think it is fair to say the idea of it would simply not make any sense.

Think about it: we have been reading a lot of fabulous texts which rouse us, and seem to rouse us

to shake off the chains of habit, convention, peer pressure etc. to go with thinking rather than

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prepackaged answers handed down by tradition, religious authorities or schools of philosophy

(and of course that’s why we are reading them), but have we met anyone yet this year who really

thinks that “reason” in the sense of thinking for oneself can lead us to the truth on the “big”

questions?

- Yes of course Socrates, when looking for an answer to the question “what is justice?”,

is certainly saying “let’s think this out together and rely on reason and a certain method rather

than what we are told”. As we saw, Socrates promotes dialectic rather than doxa and in a sense

you might think that that is a turn to reasoning, but remember that to get to the Truth/One/Good

also seems, in Plato’s version, to require something beyond the careful reasoned discussions

Socrates has with his companions. Getting to the Truth is described, through allegory, as

reaching the light outside the cave, it is not mapped out as the endpoint of systematic parsing of

concepts and logical articulation of arguments.

- Yes Augustine wants to inspire us with his autobiographical tale of an inquisitive mind

reflecting enough to challenge conventional wisdom in the search for Truth. But one of the

lessons he is eager to tell us he has learned is that those who are trying to get to that Truth on

their own, without God, those who think they will find Truth without receiving it, are lost.

- Even for Galileo and Descartes, looking for the answers to questions about the universe

or ourselves is still some kind of cat and mouse game with God and/or Nature, where God or

Nature has/is the answers and the challenge is to find out from him or her, using the clues he/she

gives us, what those answers are. Reason may be crucial, but that is because it will teach us to

read the book of nature.

Kant, for the first time, is going to give us reasons to reject this image of inquiry which has it that

we are looking for the answers which someone else has and may, or may not, yield to us.1

So it turns out that it is not simply “obvious” that everyone should be encouraged to think

for themselves. In fact, once one stops to wonder whether it is a “good plan”, it may suddenly

start to seem like an extremely dangerous and silly plan. Do we want individuals to go with their

whacky thoughts without compunctions because they feel justified in hanging onto their own

thoughts? So we want everyone trying to reinvent the wheel? Are we going to ignore experts

1 Although Kant will appeal to the figure of the book of nature, there is a shift. Imagine how impossible it would have been for Descartes to say, as Kant does, we find in things only what we have put in them. (check quote – CPR).

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because we would prefer “to make up our own minds”? Certainly we don’t think anyone should

be forced to think the same way as an idiot who happens to have power (choose your own idiot

as an example…), but neither can we simply commit to the superiority of a model in which

everyone has their own truth about everything. If we say that everyone should think for

themselves because we want to defend the idea of freedom, do we have to give up on the idea of

truth and become committed to relativism – to each their own truth? It is Kant’s great point of

pride that he thinks he has found a way both to defend freedom of thought and not to give up on

an idea of “truth” in the sense of propositions which claim a status which is not that of a personal

opinion but that of a necessary proposition universally/generally recognized. In fact Kant is

going to show that the only way of protecting freedom of thought is to recognize a few, just a

very few, truths.

One Truth which is a real truth, an a priori truth, will be enough for today. If we can just

recognize that one truth then we will be protecting a real freedom to think, not a pseudo-freedom

to believe in fairy tales which are really just indoctrination.

B) Kant’s starting point: can we get the queen back on her throne?

I would like here to take you on a little journey to describe how Kant reaches that

conclusion.

Let’s start with what can be said to be the “beginning”, namely the preface of the first

edition of the book which made Kant famous, the book which made Kant Kant, published in

1781 the Critique of Pure Reason. This preface sets out the stakes of the book in narrative

terms:

There was a time when metaphysics was called the queen of all the sciences; and if the will be taken for the deed, then she did in fact, because of the superior importance of her subject matter, deserve that title of honor. The tone in vogue in this era, however, has made it fashionable to treat her with total disdain; a matron who, outcast and abandoned, laments like Hecuba: Modo maxima rerum, tot generis natisque potens…nunc trahor exul, inops. – Ovid Metamorphoses (Critique of Pure Reason, A viii, 99) (Greatest of all by race and birth, I now am cast out, powerless)

As the preface makes clear, the point of Kant’s famous Critique of Pure Reason is to come to the

rescue of this dethroned queen2. This rescue, which is of course a rescue of her good name, 2 It’s not exactly that Kant is out to rescue a damsel in distress, more that he is out to put the queen back on her throne, the legitimate queen, because if she can get back because her legitimacy is recognized, and she can learn to rule properly ie according to the guidelines of critique, then she will last a long time. If she ceases to be a despot, but

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requires countering the fashionable disdain. What has caused the disdain, according to Kant?

Well the disdain is born of the fact that when people look to metaphysics all they see are endless

debates, debates which, precisely because they just go on and on and on, are judged by observers

to be sterile. Metaphysics, the search for Truths, for the Truth behind Nature, beyond what we

see etc, has been plagued by barbarism, beset by civil wars leading to anarchy “and now, after all

paths (as we persuade ourselves) have been tried in vain, what rules is tedium and complete

indifferentism, the mother of chaos and night in the sciences”(Ax, 100). The queen is dethroned,

endless strife and anarchy, night and chaos loom – this is what Kant saw when he looked to

metaphysics, that discipline which is supposed to provide fundamental truths.

Kant’s lament that metaphysics is simply a “war zone” is made in lyrical and quite

moving terms but it is not hugely original (philosophical debates have always been the stuff of

comedy from a certain perspective). However, his analysis of the reasons for this are not only

original but even “revolutionary” since it is his hope that they will provoke a change in thinking

about knowledge in general as radical as the Copernican Revolution was for astronomy. Indeed,

according to the analysis of the Critique of Pure Reason, the problem is more serious than even

the supporters of the threatened queen may have understood: it is not just that the conflict has

gone on and on, pitting one school against another time and time again, but that discussions on

the canonical metaphysical questions are in fact necessarily endless. One of the crucial sections

of this book is the dialectic which shows that as far as the Big Questions such as “does God

exist?” or “are we really free?” go, reason cannot settle the matter. I won’t go into the details

here; suffice it to say that what the Dialectic of the Critique of Pure Reason purports to

demonstrate is that it would be completely unreasonable to keep discussing some questions –

notably “are we ever free or do the laws of nature govern everything which happens, including

all our acts?” – as though one were still hoping for a reasonable answer.

So there are questions we cannot answer. So metaphysics is a bust. “Big deal” you might

say. Ah but Kant does think it is a big deal. In fact it is quite a drama, and not just because he

would like to do some metaphysics. It’s a huge deal for all of us, as Kant sees it, because these

are not questions we can simply agree to set aside. We may be able to understand that we cannot

answer them and yet the very same reason that cannot answer these questions, indeed the same

also stops trying to cater to the rabble, there is a chance of keeping power.

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reason which can understand that it cannot answer them, cannot give up on them. Here is the

first sentence of the preface to the Critique of Pure Reason:

Human reason has a peculiar fate in one kind of its cognitions: it is troubled by questions that it cannot dismiss, because they are posed to it by the nature of reason itself, but that it also cannot answer, because they surpass human reason’s every ability. (Critique of Pure Reason, translation by Paul Guyer, Cambridge University Press, 1998, Aii, 99 )

That’s just the way it is: there are some kinds of questions our reason cannot answer, they are

beyond us says Kant. But, he continues, that doesn’t mean we can just figure out what they are

and learn to put them aside: no it is our peculiar fate to be troubled by them. A few pages later he

will be even more explicit: “it is pointless to affect indifference with respect to such inquiries, to

whose object human nature cannot be indifferent”(Critique of Pure Reason, Ax, 100). You might

try to pretend that it didn’t matter, that you don’t need metaphysics to provide some answers, you

might try on the posture of indifference or the posturing of the skeptic but, according to Kant,

this is not an option long term. As he sees it, skepticism is unlivable: see his description of

skeptics as “nomads who abhor all permanent cultivation of the soil” and “shatter[] civil unity”

(Critique of Pure Reason, Axi, 9).

Ok, so according to Kant’s analysis, we seem condemned to “lose it”: destined to run

after answers it will never get, human reason seems destined to go mad. Looks bleak. Except that

Kant’s work is going to show us that a slight change in perspective reveals that what seems like a

bleak situation is actually not so bleak: it may be difficult but that difficulty is actually a

wonderful challenge we shouldn’t want to give up for all the world. Kant indeed is going to show

us that this funny situation we are in, because of the sorts of creatures we are, because of the

features of human reason, does not necessarily condemn us to choosing between unreasonable

answers or unlivable skepticism but rather sets up the possibility for human dignity. The

difficulties involved in accessing that “certain type of knowledge” which turns out to be so

problematic are not bound to make us “lose it”, they may, on the contrary, allow us to “get a

life”.

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II The Groundwork of the Metaphysics of Morals

A) What would it be for something to be good? From common intuition to some odd

consequences and a serious problem

1) “Nothing good but a good will” actually follows from our common

understanding of the term “good” in the moral sense

What is the project of the Groundwork for the Metaphysics of Morals? A “horrifying

title” Kant worried as he nonetheless stuck to the terms because they are precise. The

Metaphysics of Morals itself, when Kant finally gets around to writing it many years later, sets

out the whole system of human duties (duties to oneself and to others, duties of individuals and

states, parents and spouses, etc.). But to work all this out Kant needed to start from somewhere,

he needed a “ground”, he needed a principle. And finding that principle is what the Groundwork

is all about. What is “the supreme principle of morality”?

We started the year with a different version of this project: remember Socrates looking

for the definition of Justice in the Republic because he assumes that if he could find that

definition then he could use it as a principle to design the perfect state. But the two inquiries into

the basic principle of morality are quite different. Maybe now is the time to warn you that there

is a chance that even those of you who found Socrates profoundly annoying may be caught in a

sudden fit of nostalgia for Plato’s dialogue when you first make your way through Kant. The

style is different and can be discouraging at first: Kant doesn’t seem to discuss anything practical

for a long time, he makes use of many technical terms, there don’t seem to be entertaining

characters or amusing quips, the human drama is harder to hear. But the difference in style may

be less off putting if you consider that it intimately connected with a difference in method. Their

methods are different; their questions are different. Socrates asks “what is justice?” and looks for

lots of cases of just-things-in-the-world and then tries to “extract” by thinking the “essence of

justice”. This distillation approach (search for essences) then became a model for metaphysical

investigation for centuries, but it is also, according to Kant, as doomed as the project of

extracting sunbeams from cucumbers. Kant takes a new approach which allows him to sidestep a

whole set of endless arguments (those disagreements as to which situations/things “count as”

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cases of good or just acts). Instead of trying to figure out where in the world is “a good thing”, he

asks in a general way “what would it be for something to be good?”.

“What would something have to be for it to “count as” good?”. “What would something

have to be (like) to be worthy of the label ‘good’ in a moral sense?”. As I mentioned, he is not

going to start, like Socrates, by trying to determine what “is” good, instead he wants to figure out

first what something would have to be to be good. (In technical terms we say that he sets out to

determine the conditions of possibility of the good.) Why does Kant start with this question?

Well because he thinks this is the best strategy to i) avoid the problems which have doomed

traditional metaphysics, and ii) to be true to the ambition of looking into these matters without

bringing in any presuppositions. His method allows him to start with just one supposition, one

“fact”. All Kant is supposing is that everyone has some sense of what the term “morality” points

to. He is not under any illusion about agreement here, in fact among Kant’s many useful tips for

giving a good dinner party, like what the perfect number of guests is, and when to tell jokes to

help digestion, there is also this suggestion for jump starting conversation if everyone seems shy

and awkward: just throw out a moral problem. Kant’s point is that the inevitable disagreement on

moral question actually, paradoxically, shows something is common to everyone. It shows that

everyone has an opinion, everyone (even the women!) will feel they have a point of view. Well,

observes Kant, that means that everyone thinks they have an idea that there might be a right thing

to do. The fact that people even manage to disagree on moral question shows that they have

some sense minimal shared sense of what is at stake: there is an implicit agreement that to say

“this is the moral thing to do” is to make a particular kind of claim and the disagreement is only

about where and when that claim can be made.3

3 If that is hard to understand, I could repeat what Kant will assume as the point of departure of his investigation but using the vocabulary of “freedom” rather than “morality” or “duty” (I can do this because Kant’s would/will use the same method and it will turn out, as you will see, that all these terms are closely related). Kant is taking as a “fact” the minimal assumption that everyone has some projection of what a thought, or any other act, would have to be to count as free. I presume class discussions will make clear that we don’t all agree on which, if any, of Ralph Ellison’s narrator’s decisions are free, but these discussions themselves are only possible because of some implicit shared idea of what freedom would be. We all share some idea that if his decisions turned out to be fully determined by some other person or force then they would not “count as” free. It is that vague idea, the sense that freedom would have to be different from determined acts which Kant thinks we can assume we share. As far as morality is concerned, what Kant is “presuming” is an equally unelaborated idea that to call something “morally good” would be to make a very specific kind of claim.

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So “fact” Kant starts with: we all have some sense/idea of morality, at least a sense that to

claim that something is moral is to make a specific kind of claim. Now the question is, are we

deluded? Is “morally good” a label we put on things to try to pass them off as “objectively” good

when in fact our approval is only “subjective”? If so, then the skeptics are right and we are in bad

shape. It’s not a pretty prospect but Kant cannot discount it out of hand. In fact it is this terrifying

possibility which drives him on. He desperately wants but, being nothing if not intellectually

rigorous, cannot presume, that there is another option. He is desperately seeking some

confirmation that the concept of morality will not turn out to be an illusion or a chimera. But

precisely because the stakes are so high – remember this is vital, if we have to become skeptics

we are facing an existential problem, an existence without cultivation of the soil (no rewards, no

culture) and without civil unity –, Kant is going to be very very careful.

What kind of act would an act have to be to “count as” good? Very briefly put, Kant

thinks that everyone will agree that are two characteristics such an act would have to have:

First, it would have to be an act which warrants approval. When we say that something is “the

right thing to do” and we mean to ascribe moral value to it, what we mean is not that it was the

safe thing to do not to get into trouble, or the smart thing to do to avoid upsetting others. It may,

or may not, be those, but if it were a “morally good” thing to do it would warrant approval on

that basis alone. More precisely it would warrant universal approval. To be worthy of the being

called “moral”, or “morally good” in that undefined but strict sense which we have an intuition

of, an act would have to be more than culturally encouraged, it would have to be not just

“approved” by local conventions, it would have to measure up positively to some “higher

standard”. Conventions vary, individual tastes vary, but if the “good” varies in that way, then the

whole concept only designates an illusion. Those private banking advertisements plastered along

airport hallways make an important point (you know the ones which show broccoli on one side

and chocolate on the other, and label one the “good” and the other “bad” – and then switch the

labels – HSBC campaign): often we use “good” to mean “I like it” or “this is what I think”. But

if those ads make us laugh, surely it is because Kant is right: we have some sense that that is not

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the whole story about “good”. (Laughter is an important indicator in reading!) Good, if a

“proper” use of the term is possible, is not a label which only some people would attach to an

act. A moral act, to be a moral act in the proper sense of the term, would have to be universally

considered good – not just considered good by me, or by my culture.

(As an aside, I would just like to say that any of you who might have reservations about reading

Kant because he seems too much like the very symbol of a Eurocentric approach to culture

which you are eager to move away from because you clearly understand the political arguments

as to its limitations, can put away your qualms and dive in: Kant’s is the first to say beware that

peddling particular viewpoints as “universals” is dangerous. He also teaches us a lot about

sniffing them out.)

Second characteristic: An act which is moral cannot be moral by accident. To put it bluntly, if

you do the right thing “by accident” then you don’t get credit for having accomplished a moral

act. Somehow the moral worth of an act depends not just on what is actually done, but on the

reason for which it is done, on the intention. Let’s look at Kant’s famous example: the

neighborhood grocer. Imagine a shopkeeper who cheats old ladies of their change. Easy to say

that is immoral. Ok, now imagine a shopkeeper who never cheats his customers and never

overcharges. Would we say he is acting morally? Well, says Kant, it depends what his will is,

what his intentions are. If he decides not to cheat customers because if he does cheat them he

will risk getting a bad reputation which will cost him business then we can say that he is doing

the moral thing in the sense that his action at least is not against morality, but we wouldn’t really

think he was moral in the strong sense of the word. Only if he didn’t cheat, well because “one

doesn’t cheat”, would we really count it as doing the right thing. Kant summarizes the difference

between actions which are sort of “accidentally moral” and actions which are “really moral” in

the following terms: in the first case the person would be acting according to his duty, in

conformity with his duty while in the second the person would be acting from duty, or out of

duty. Acting in conformity with duty is better than acting not in conformity with duty, but only

acting out of duty deserves to be called “morally good” in the strict sense.

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I have just run you through a set of arguments which are going to be made, or alluded to,

in the first section of the GMM and which should allow you to understand the claim with which

this book starts: “It is impossible to think of anything at all in the world, or indeed even beyond

it, that could be considered good without limitation except a good will.” (Groundwork for the

Metaphysics of Morals, trans. Mary Gregor, Cambridge University Press, 1997, IV 393; 70).

Since the intention is crucial for the moral quality of an act it is, Kant reasons, the will (the locus

of motives) to which we really can to ascribe the “good”. Only the will which has the right

intentions could be really really good.

2) But if we are consistent, this may lead us to unexpected conclusions

Although Kant could then consider that stating that the only the good will is good without

limitation is just a summary of the general consensus, that there is nothing provocative in it, he

goes on to draw rather provocative conclusions from this.4

If what counts is not just the acts but also the intention, then first we have to be careful

who we admire: we could well imagine some Mother Theresa who acts not for the sake of duty

not for the sake of the moral law, but because she gets a kick out of it, an ego boost, admiration,

or a Nobel prize or whatever. If those are the motives behind “humanitarian action” then, since

the intention is crucial, that action doesn’t have moral worth according to Kant. Some or many of

you would be willing to follow Kant in his reasoning thus far. The next step may not be so easy,

although in Kant’s mind it is simply the next logical step, it is simply being consistent. He then is

going to say that, if we stick to our analysis, then we would have to say that the problem is not

merely that humanitarian heroes might actually be out to make a buck or tend to their own

narcissism rather than acting out of altruistic motives, but that even altruistic motives for action

are not moral motives in the strict sense. Aiming “to make the world a kinder place” rather than

“to make money”, or aiming “to help others” rather than “to look good” certainly makes a

difference, but it does not push the act into the category of “done out of duty”. That is enough to

4 In fact you may be reminded of Socrates: Kant takes as his starting point assumptions which we are hard pressed to contest but then, with a logic which is hard to find fault with, he draws out counterintuitive consequences. If, as I hope you now do, we accept that there is a difference between acting according to duty and acting out of duty and that only the latter would warrant the universal approval which moral goodness deserves, then – well – we are on the way to a few surprises.

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disqualify the act from a claim to moral worth in the strict sense implied by the word when we

think about it. (Those of you who think Kant is quibbling here should just remember that he may

indeed be splitting hairs, but that is because he cannot afford to take any risks; he doesn’t want to

miss the path out of skepticism, and certainly not to miss it by a hair’s breadth.)

So let’s keep going because Kant is not going to let go. He is not just going to push us to

beware of popular role models, he is going to say that we actually should conclude that role

models are in themselves an obstacle to moral behavior. Why? Because if we have a role model

then our choices will be made not for the sake of duty but for the sake of resembling our model.

Imitating some “good figure”, even imitating “the Holy One of the Gospel”, will never produce a

moral act in the sense of an act out of duty.5

3) The problem: looks as though then we are really stuck

You should already have some sense that Kant is stirring up trouble even as he is

ostensibly only making explicit the consequences of what he claims are generally shared

assumptions about what morality is, or is about. Maybe you do not think it is trouble when it

turns out that (even) Jesus Christ is not a role model, but you can at least appreciate that in

Kant’s time, and from Kant’s perspective as himself a Christian believer, it looks a bit radical.

And I think all of you will understand that there is a serious problem when we add the next

“layer”, when Kant drops his bombshell as he does at the beginning of Section II of the

Groundwork:

It is absolutely impossible by means of experience to make out with complete certainty a single case in which the maxim of an action otherwise in conformity with duty rested simply on moral grounds and on the representation of one’s duty. (Groundwork, IV 407, 19)

Intentions are what give moral worth to actions, but intentions are, strictly speaking,

unknowable. We never really know whether the honest shopkeeper is honest out of the goodness

of his heart or business acumen. We never even really know why we make decisions: we may

occasionally think we are doing it out of duty. We may even go into long analyses, or

psychoanalyses, to track down patterns of motivation which are not apparent at first glance,

covered by layers of obfuscation or denial, but in the end we never really know why we, or

anyone else, acts in a certain way. This is Kant in his “face the facts” mode and I, for one, think

5 GMM IV 408.

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it is very hard to disagree with him. But if we add this fact to Kant’s previous analyses surely it

does look as though Kant is in trouble. Here he has to say that we never know with certainty, a

moral act when we see it. By extension we cannot say with any certainty that there ever has been

a single moral act – on indeed that there will be. Don’t we have to concede victory to the skeptics

and give up hope of a reasonable life?

B) The Solution: there is one, and only one. The Categorical Imperative

Well you have guessed the answer. The reason Kant’s work has remained important

centuries later, the reason then that Kant is great, is that just when everything seems on the edge

of collapsing like a house of cards, just when it seems as though careful and rigorous thinking is

destined to turn into corrosive and destructive skepticism and our hopes for life and reason are

about to be crushed definitively, just as the brick wall appears in front of our critical-

philosophical vehicle, Kant saves the day. It turns out he has a trump card up his sleeve.

One of the reasons Kant is so much fun is that following his transcendental analyses – a

fancy name for analyses which start with a question in the form “what would have to be the case

for X?” – is sort of like riding in Chitty-Chitty-Bang-Bang: it always turns out that there is a

magic button on the dashboard and out come the wings to carry you over the brick wall. (That,

by the way, is my answer to my Bard colleague who asked me the other day, referring to Kant,

“Can you give me one reason to think that my eyes shouldn’t just blur over when I see a sentence

in which there are only abstract nouns?”; the reason is it is an action packed adventure. As for

my cinematic reference here, it is of course determined by the age of my children – we all also

think, including about Kant, with whatever we have been experiencing in life). So fasten your

seatbelts; back to button which deploys the wings. This is where Kant’s new method pays off.

Remember I drew your attention to that new way of asking questions which is Kant’s invention,

the asking “what would it mean for something to be good?” rather than “what is the good and

where is it?”. Well now we are in a position to appreciate why Kant chooses this new approach.

It produces the magic button or the trump card: the (in)famous Categorical Imperative.

What is Kant’s Categorical Imperative? It is – and I am not quite being facetious – an

imperative (an order, a “you must”) which is categorical (absolute, non-negotiable, inflexible,

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determined and not up for discussion). The only other kind of imperatives there are are

hypothetical imperatives: imperatives, orders, which are hypothetical because you only have to

obey if you choose the hypothetical goal they invoke. “Do the reading before you come to class,

otherwise you will get a bad grade” is an order, but it is an order which you obey if/because you

have adopted the hypothesis that your goal is to get a decent grade in FYSEM. As we saw, Kant

established that to warrant the description “morally worthy” an act has to be done for the sake of

duty and nothing else. Another way of saying this is to say that the order one would have to obey

to act out of duty would be “do your duty, just because it is your duty”. Let’s go back to our

hypothetical shopkeeper: if he doesn’t cheat his customers because he is protecting his business,

then he is obeying an order of the sort “don’t cheat so that you look good”. Only if his intention

were to obey an order “do your duty (not to cheat) just because (it is your duty)” would he be

obeying a Categorical Imperative. Only an act determined by, motivated by, responding to a

Categorical Imperative would be an act of moral worth.

Ok. So far the CI is just a fancy way of saying what Kant had already discovered: if

morality is going to mean anything, then we can only count as moral an act, if there ever is one,

which does duty for its own sake. What’s the big breakthrough? It is that once we summarize our

findings so far by referring to the form of the Categorical Imperative, we are going (magic,

drumrolls, pause) to get content - without referring to experience.

there is one imperative that, without being based upon and having as its condition any other purpose to be attained by certain conduct, commands this conduct immediately. (Groundwork, 4 416, 27)

Bingo!!!

Ok, just in case you are not impressed, just in case you missed the miracle, let me run that

by you once more.

there is one imperative that, without being based upon and having as its condition any other purpose to be attained by certain conduct, commands this conduct immediately. (Groundwork, 4 416, 27)

For an act to be willed for the sake of duty, I have to will it without it being a means to another

end. In other words my will has to have obeyed a Categorical Imperative. But logical analysis

shows there is one, and only one, imperative of that form. (importance of slow reading! Here it

is important to read “one” and realize it means “only one”)

“when I think of a categorical imperative I know at once what it contains” (Groundwork, 4 421, 31)

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Page 14: Bard Kant Talk

The “at once” here to be an expression of the cinematic compression of time6: “right away”

means I can cut to the next scene without missing any of the story, right away means without

having to import any new characters, without needing anything from the outside world, in other

words just doing some logical thinking. What can we “cut” to?

“nothing is left with which the maxim of action is to conform but the universality of a law as such” (Groundwork, 4 421, 31)

“There is, therefore, only a single categorical imperative and it is this: ‘Act only in accordance with that maxim through which you can at the same time will that it become a universal law’”. (Groundwork, 4 421, 31)

The claim then is that, when we think about it, there is one, and only one, possible categorical

imperative. There is only one imperative which does not have to refer to some outside goal. So

from an argument about the form of a moral act, Kant thinks he is able to deduce something

about content: the form is such that only one content “fits”. Now there are several “formulations”

of the CI, several ways to describe it, translate it in words, but there is only one content. And

that, it its first formulation, is: ‘Act only in accordance with that maxim through which you can

at the same time will that it become a universal law’

Before we take a very quick look at how the CI “works”, let’s just make sure we

understand what Kant thinks he has done: he thinks he has, with only logical thinking, “right

away” “at once”, put together the idea of a categorical imperative and the only content which can

fit that form and that in doing so he has found a principle of morality which does not depend on

experience, does not invoke a goal which is given privilege only by a particular person or

culture. In other words he thinks he has found a synthetic (he had to make it by putting different

thoughts together, synthesizing form and content) a priori principle of morality. That’s what he

set out to do, and he has done it.

Now he has done what you were hoping, or expecting, him to do? Has he figured out a

way to tell us what to do to act morally, in this incredibly strong sense that he wants to insist that

we keep for the term? The answer is yes and no. Or rather no, and yes. No, he has not produced a 6 Although would be an example of a place to pause in reading, to note where temporal and logical sequences overlap, to be attentive to the way a whole argument can hinge on a word and on the compressions it allows, encourages, and disguises; to think about the importance of developing sensitivity for these moments.

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handbook for moral behavior. Even his wonderful, and haunting examples, are just thought

experiments to get you to think about the big ideas. The point is not to give a complete list of dos

and don’ts. But yes, he has told us what we would have to do to act morally, and that is to “Act

only in accordance with that maxim through which you can at the same time will that it become a

universal law.”

How does that help? It helps because it is a negative tool: if you are acting on a maxim

which you can not will that it should become a universal law, then you are definitely not acting

morally.

To clarify how the CI “works” and how you can get it to work for you, I will refer to the

classic example: lying.

Here is the problem: if a murderer knocks on your door asking whether your friend is in the

house, friend who is there precisely in order to get away from this murderer who is after her, is it

morally ok to lie?

Solution: stall your answer just long enough to run the option through Kant’s universalization

test:

if I lie on the basis of a maxim which says “lie when you think it might save

lives”, can I wish that to become a universal law?

Answer: no. I cannot will/wish that everyone feel they are allowed to lie when

they judge it might save a life. I may live in a world in which certain people (and indeed

governments) act that way, but I cannot will it.

Result: Try to stall some more, but if you have to answer, don’t lie because lying can’t be right

even in this situation; it fails the test.

I leave it to your discussions in class to practice using the CI as a test to determine when

actions are immoral. What is important here is that you understand that it is a test, and that Kant

is ready to stick by it as the only way we have of escaping skepticism. By recognizing that that a

weak skepticism is correct – we never know of any act that it is moral – yet analyzing the

conditions of a moral act, if there were such a thing, Kant has found an answer to strong

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skepticism: he has found a principle for moral thinking which can guide us, and guide us even

when the going gets hard, when answers may be counterintuitive. We can follow the path of

reasonable analysis, and not end up going in circles.

If you want to know the implications Kant thinks it has you will have to read the

Metaphysics of Morals itself. And if you do read that you may be surprised to discover just how

much of our legal system is derived from Kant’s thinking. For those of you who find all this a bit

too abstract and are not completely sold on Kant by my contention that he offers action packed

entertainment, I would like to just make the case you might find a historical interest in Kant

because of his role in shaping the world in which you live. Kant’s ethical writings may seem less

“remote” when you ponder the fact that Kant derives from this supreme principle of morality not

only a set of laws for nation states which would look very familiar, but also a framework for

international law down to the smallest details – like suggesting that there should be an

International Tribunal….in the Hague. That might convince you that not only does recognizing

this as the supreme principle of morality have consequences, its consequences have quite literally

shaped the world in which you live.

At the risk of reminding you of another of last semester’s authors (at the risk of having “The lady

doth protest too much, methinks” creep into your minds as it did into mine while I was writing

this), let me just say a quick word about another way in which Kant’s thinking has a direct

impact on you by having an impact on the decisions you make, whether you realize it or not. One

decision most of you are facing is who to vote for in the upcoming elections. Now Kant’s

thought doesn’t yield a specific endorsement but it does, whether you realize it or not, affect how

you make up your minds. Some of the arguments or proposals which will convince you one way

or another will be competing proposals for how to maximize happiness (for you, or a wider

community, the country or the world). But then some arguments will appeal not to happiness as a

goal but to duty, freedom, or human dignity as our collective mission. If any of those affect your

thinking, one way or another, then you are acting on what you have inherited, indirectly, from

Kant.

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III Stay reasonable (avoiding dogmatism and skepticism) long enough to become

reasonable (free):

Most simply put, his most important legacy is perhaps to have put the questions of

freedom at the heart of ethical and political debates. And I would like to ask you for a tiny bit

more patience with technicalities to show you the connection between the good, duty, the moral

law on the one hand, and freedom on the other. Now that you are familiar with the strategy Kant

uses in his investigations, I think we can run through this very quickly. Take this as one last

round in Chitty-Chitty-Bang-Bang.

“What do we mean by freedom?” asks Kant, or rather he asks it in his way: “what would

an act have to be to be free?”. Answer: “it would have to be an act which was not determined by

some outside force”. So far so good: freedom is “not being bossed around” by self-appointed

guardians whomever they be. It means not being controlled by outside forces and “outside” here

means “outside my reason” because if it were somehow my body which motivated my act, if

hunger or pain were to determine my act then it wouldn’t count as “free”, says Kant picking up

on a tradition you are now familiar with (think of Augustine claiming his lust is the boss). But

then Kant takes things one step further to say that my act would not be free either if it were

determined by ideas because those ideas may just be the product of my particular culture. If my

action is piloted by principles which come from being brought up in a particular time and place,

then I am a hostage to my particular empirical environment. So to be free I have to escape the

domination of ideas. But now trouble is coming: it starts to look as though Kant is being too

radical for his own good, it starts to look as though he is going to have to say that only

completely random, non-sensical acts would be free but that, of course, is a problem. Kant

cannot go there. Acting completely randomly would be completely unreasonable. That’s the stuff

of crazies. Freedom has to be something other than craziness. Reasonable behavior has to have

some order to it. Here the brick wall comes into focus: Can we stay reasonable and yet be free?

Or is being reasonable always to have been “unfree” because bound by some Idea as I suggested

a moment ago? But, as before, just when he looks bound for the brick wall here is the rescue:

wait, it turns out that one way to have an act not be determined by an outside “rule” and yet not

to have it be random and that is to follow a rule which you have given yourself. Kant’s big

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breakthrough here is on one level, as all big breakthroughs end up having been, quite simple. It

boils down to this insight: being free in the sense of not being ruled by other people/models/ideas

does not have to mean getting away from rules altogether, it only means getting away from rules

imposed on us arbitrarily from the outside. But, if it is our peculiar fate to be wracked by

questions we cannot answer, it is also our peculiar privilege to have precisely the power to give

ourselves a rule which is not the arbitrary product of a specific time and place but a universal

law:

The dignity of humanity consists just in this capacity to give universal law, though with the condition of also being itself subject to this very lawgiving. (Groundwork, 4 440, 47) .

Our dignity is this capacity to give ourselves the law to which we are subject; our dignity is

dependant on this capacity to freely submit to a law, freely submit to the law of ourselves, the

law of reason. We can be dignified by being free, which means not acting in order to further

some outside plan but only to fulfill a plan to be ourselves, our reasonable selves. Although it

might at first seem counterintuitive, acting freely is only possible if you are obeying the law of

duty – because that is the only law you can give yourself rather than have imposed on you by

someone else. And this is why, according to Kant, it is possible to pursue a freedom, and a

freedom of thought, which is not about reinventing the wheel, or giving up on there being

anything but personal opinions on moral matters.

“Our” challenge, our challenge as human beings who have that peculiar fate of aspiring

to freedom or morality, autonomy or dignity is “not to lose it”: not to lose what reason can give

us, and not to lose the chance we have to take up a challenge to work with the very limits of

reason. Kant guides us by providing a crucial lesson. If we don’t want to miss our chance for

freedom, we must avoid not one but two traps: we must avoid dogmatism, but also skepticism.

And skepticism takes many forms: affecting indifference to moral matters, following fashions or

submitting to despots/guardians, but also looking to experience for a moral principle. Look

neither to God, not to the world around you. Neither heaven, nor earth. Have the courage to think

for yourselves. The challenge is not to lose that ambition, but also not to lose what gives rise to,

and sustains that ambition, namely the access we have to another dimension: that of reason.

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The challenge Kant leaves us with is to stay reasonable – by avoiding the traps which he

identifies – long enough to try to become reasonable. That is hard, and the very fact that I have to

phrase it in this slightly paradoxical way – stay reasonable (avoiding both dogmatism and

skepticism) if you want to become reasonable (free) – underlines the challenge. But if we

embrace this challenge then we can work towards perpetual peace, not the peace of graveyards

where everything is settled once and for all, but that “peace” which is at least the opposite of

endless and sterile wars which topple the queen from her throne, namely the “peace” of a

perpetual use of reason to rise to the challenge of thinking for ourselves. We can work towards

getting a life, a life worthy of our humanity, a life of freedom and dignity. This challenge is our

peculiar fate – this is what Kant found the terms to think. It is what he would remind us while

encouraging us to use the opportunity of FYSEM to better understand what embracing this fate

would imply today, and tomorrow.

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