Kantian Gloom-Watch: ‘A Favourite But Senseless Project’ Edition

Here’s a satisfying little allegory from the ‘Doctrine of Method’. Kant tells us that we must give up our ambitious designs for human knowledge, turning away from rationalism and its metaphysics which wanted to build a “tower reaching to the heavens”. Instead, we must remain content with something altogether more modest, merely a “dwelling house” which is “just roomy enough for our tasks on the plain of experience”.

If we look upon the sum of all knowledge of pure speculative reason as a building for which we have at least the idea within ourselves, it can be said that in the ‘Transcendental Doctrine of Elements’ we have made an estimate of the materials, and have determined for what sort, height and strength of building they will suffice. Indeed, it turned out that although we had in mind a tower that would reach the heavens, yet the stock of materials was only enough for a dwelling house — just roomy enough for our tasks on the plain of experience and just high enough for us to look across the plain. The bold undertaking had come to nothing through a lack of materials, quite apart from the babel of tongues that unavoidably set workers against one another about the plan and scattered them across the earth, each to build separately following his own design. Our problem is not just to do with materials, but even more to do with the plan. Since we have been warned not to risk everything on a favourite but senseless project, which could perhaps exceed our whole means, yet cannot well refrain from building a secure home, we have to plan our building with the supplies that have been given and also to suit our needs.

CPR A707/B735 trans. O’Neill

Kantian Gloom-Watch: Kant Strikes Back Edition

Not content to be caricatured by the likes of me (and it is a caricature, which I think we take too seriously at our philosophical peril), Kant responds:

As for those [e.g. Kant himself] who play down or outright deny the boasting eulogies that are given of the happiness and contentment that reason can supposedly bring us: the judgment they are making doesn’t involve gloom, or ingratitude for how well the world is governed. Rather, it is based on the idea of another and far nobler purpose for their existence. It is for achieving this purpose, not happiness, that reason is properly intended; and this purpose is the supreme condition, so that the private purposes of men must for the most part take second place to it. Its being the supreme or highest condition means that it isn’t itself conditional on anything else; it is to be aimed at no matter what else is the case; which is why our private plans must stand out of its way.

Kant, Grundlegung, Ak. 4:396

Kantian Gloom-Watch: Dialecticians of Valhalla Edition

A nice passage from the first Critique:

There is properly speaking no polemic in the field of pure reason. Both parties beat the air, and wrestle with their own shadows, since they go beyond the limits of nature, where there is nothing that they can seize and hold with their dogmatic grasp. Fight as they may, the shadows which they cleave asunder grow together again forthwith, like heroes of Valhalla, to disport themselves anew in the bloodless contest.

Kant, A756=B784

Kantian Gloom-Watch: Gloom by any other name…

Today’s Kantian gloominess comes in two translations. First, here is the quote that adorns a certain famous liberal blog:

Out of the crooked timber of humanity, no straight thing was ever made.

While Kant’s reputation as a bad writer is overplayed, it should ring warning bells when it seems that he has formulated something quite so pithy. So, here is a rather more accurate translation I have adapted from Isiah Berlin:

Out of timber so crooked as that from which man is made nothing entirely straight can be framed.

Kant, Religion Within The Bounds Of Reason Alone, Ak: 8:23.

Kantian Gloom-Watch: The Blood Guilt Edition

Yet more gloom:

Even if a civil society were to be dissolved with the consent of all its members (e.g. if a people inhabiting an island decided to separate and disperse throughout the world) the last murderer remaining in prison would first have to be executed, so that each has done to him what his deeds deserve and blood guilt does not cling to the people for not having insisted upon this punishment; for otherwise the people can be regarded as collaborators in his public violation of justice.

Kant, Metaphysics of Morals, Ak 6: 333