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By Stephen R. Palmquist

Authors from around the globe unite on the way to domesticate discussion among Asian and Western philosophy. The papers forge a brand new, East-West comparative direction normally diversity of matters in Kant reports. the idea that of personhood, an important for either traditions, serves as a springboard to handle concerns comparable to wisdom acquisition and schooling, ethics and self-identity, religious/political neighborhood construction, and cross-cultural figuring out. Edited via Stephen Palmquist, founding father of the Hong Kong Philosophy Caf?? and popular for either his Kant services and his devotion to fostering philosophical discussion, the e-book provides chosen and remodeled papers from the 1st ever Kant Congress in Hong Kong, held in could 2009. between others the participants are Patricia Kitcher (New York urban, USA), G??nther Wohlfahrt (Wuppertal, Germany), Cheng Chung-ying (Hawaii, USA), Sammy Xie Xia-ling (Shanghai, China), Lau Chong-fuk (Hong Kong), Anita Ho (Vancouver/Kelowna, Canada), Ellen Zhang (Hong Kong), Pong Wen-berng (Taipei, Taiwan), Simon Xie Shengjian (Melbourne, Australia), Makoto Suzuki (Aichi, Japan), Kiyoshi Himi (Mie, Japan), Park Chan-Goo (Seoul, South Korea), Chong Chaeh-yun (Seoul, South Korea), Mohammad Raayat Jahromi (Tehran, Iran), Mohsen Abhari Javadi (Qom, Iran), Soraj Hongladarom (Bangkok, Thailand), Ruchira Majumdar (Kolkata, India), A.T. Nuyen (Singapore), Stephen Palmquist (Hong Kong), Christian Wenzel (Taipei, Taiwan), Mario Wenning (Macau).

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In Kant’s philosophy of culture, Monique Castillo argues, cosmopolitanism and perfectibility link political philosophy to anthropology. Globalization typically focuses on technical advances, but Kant’s concept of cultural advancement emphasizes moral evolution, requiring human solidarity in the mutual search for perfectibility. As nobody “owns” one’s personhood, this potential fulfillment of human destiny must be cultivated in cooperation with others. Castillo highlights two related theses Kant defends in CJ: “nature acts against my goals”; and “Culture claims an ethical and non-technical answer to the relationship between freedom and nature”.

Citizens do not have a right to revolt; political community is possible only if people trust the sovereign, who may coerce them to obey national laws. In international relations, trust becomes even more significant because no sovereign exists to limit the freedom of individual states. Kant thus compares relations between states to interpersonal relationships: trust is more important in international relations than in ordinary political relations (where “right” makes trust secondary), because states, like individuals, cannot coerce another state/person who lies.

Kantian morality attempts to overcome the “crudity” of the human nature we hold in common (e. , our tendency to lie), as exemplified by Kant’s call to treat strangers as equals to one’s friends; yet Gluchman claims that “humanity”, like “animality” for our mammalian cousins, can ground us in our specific (common sense) preferences. He analyses “humanity” as having a twofold meaning and application: as a pure moral concept, and as an “added value”. He concludes with an urgent call to both individuals and societies to take on board this principle in shaping our future life together.

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