人倫の形而上学の基礎づけ (ed. 2)
- 言語:
- 英語
- 状態:
- 完全な作品
- 著者性:
- 著者自身による
- テキストの状態:
- 良好なテキスト
- 分量:
- 約 31,600 語 · 150 節
この作品を引用
- APAイマヌエル・カント. (n.d.). 人倫の形而上学の基礎づけ (ed. 2). SigPhi. https://sigphiai.com/ja/works/immanuel-kant/fundamental-principles-of-the-metaphysic-of-morals
- MLAイマヌエル・カント. "人倫の形而上学の基礎づけ (ed. 2)." SigPhi, https://sigphiai.com/ja/works/immanuel-kant/fundamental-principles-of-the-metaphysic-of-morals.
- Chicagoイマヌエル・カント. 人倫の形而上学の基礎づけ (ed. 2). SigPhi. https://sigphiai.com/ja/works/immanuel-kant/fundamental-principles-of-the-metaphysic-of-morals.
何についての本か
道徳の最高原理を探し求め、そして見出す。汝の格率が同時に普遍的法則となることを意志しうる、そのような格率にのみ従って行為せよ——そして人間性を常に目的として扱い、決して単なる手段としてのみ扱うな。
背景と歴史
1785年出版。より大きな著作への短い準備として書かれ、その著作はのちに『実践理性批判』となった。およそ百頁のうちに、近代で最も影響力のある道徳思想が収められている——人間の尊厳には価格も等価物もないこと、道徳法則は神からでも幸福からでもなく、みずからに法を与える理性から来ること。倫理学の講義は今なおほとんどこの書から始まり、その刻印は人権宣言から生命倫理委員会にまで及んでいる。
これは編集上の背景であり、引用できる典拠ではありません。作品本文の一節とは異なり、これらの記述はコーパスで検証できません。
Ancient Greek philosophy was divided into three sciences: physics, ethics, and logic. This division is perfectly suitable to the nature of the thing; and the only improvement that can be made in it is to add the principle on which it is based, so that we may both satisfy ourselves of its completeness, and also be able to determine correctly the necessary subdivisions. All rational knowledge is either material or formal: the former considers some object, the latter is concerned only with the form of the understanding and of the reason itself, and with the universal laws of thought in general without distinction of its objects. Formal philosophy is called logic. Material philosophy, however, which has to do with determinate objects and the laws to which they are subject, is again twofold; for these laws are either laws of nature or of freedom. The science of the former is physics, that of the latter, ethics; they are also called natural philosophy and moral philosophy respectively. Logic cannot have any empirical part; that is, a part in which the universal and necessary laws of thought should rest on grounds taken from experience; otherwise it would not be logic, i.e., a canon for the understanding or the reason, valid for all thought, and capable of demonstration. Natural and moral philosophy, on the contrary, can each have their empirical part, since the former has to determine the laws of nature as an object of experience; the latter the laws of the human will, so far as it is affected by nature: the former, however, being laws according to which everything does happen; the latter, laws according to which everything ought to happen. Ethics, however, must also consider the conditions under which what ought to happen frequently does not.…