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مقياس نصوص فلسفية/لغة أجنبية
السنة الثالثة ليسانس
د/بلهوشات عبدالنور
Philosophical texts/English- Abdenour BELHAOUCHETCatégorie de cours السداسي الثاني
Résumé du cours :نظرية الأخلاق عند ديكارت وكانط
الهدف العام: آن يكون الطالب قادرا علئ فهم ومعرفة المصطلحات الفلسفية من اللغة الانجليزية من خلال نصوص فلسفية باللغة الانجليزية
الهدف الخاص : أن يترجم الطالب النص أو الفقرة المستهدفة مستعملا المصطلحات الجديدة التي تعلمها.
ملخص
في الجزء 3 من الخطاب حول المنهج ، يضع ديكارت قانونا أخلاقيا مؤقتا يخطط بموجبه للعيش أثناء مشاركته في شكه المنهجي بحثا عن اليقين المطلق. تم وضع هذا القانون المكون من قواعد أومبادئ "ثلاثة أو أربعة" حتى لا يتعطل بسبب عدم اليقين في الشؤون العملية للحياة.
كما تتطرقنا في هذا الدرس إلى نظرية كانط الأخلاقية. يتم تنظيم نظرية كانط الأخلاقية حول فكرة أن التصرف أخلاقيا والتصرف وفقا للعقل هما نفس الشيء، بحكم كونه عاملا عقلانيا (أي بحكم امتلاكه للعقل العملي ، والعقل المهتم والموجه نحو الهدف) ، فإن المرء ملزم باتباع القانون الأخلاقي الذي يحدده العقل العملي. والقيام بخلاف ذلك يعني التصرف بطريقة غير عقلانية. نظرا لأن كانط يركز على الواجب كونه عنصرا عقلانيا مدركا للقانون الأخلاقي باعتبار أن نظرية كانط تعتبر شكلا من أشكال علم الأخلاق.
Key words:
virtue- absolute- maxim- rational agent- practical reason- rationality- deontology-cognisant.
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مقياس نصوص فلسفية/لغة أجنبية
السنة الثالثة ليسانس
د/بلهوشات عبدالنور
Philosophical texts/English- Abdenour BELHAOUCHETCatégorie de cours السداسي الثاني
Résumé du cours :نظرية الأخلاق عند ديكارت وكانط
الهدف العام: آن يكون الطالب قادرا علئ فهم ومعرفة المصطلحات الفلسفية من اللغة الانجليزية من خلال نصوص فلسفية باللغة الانجليزية
الهدف الخاص : أن يترجم الطالب النص أو الفقرة المستهدفة مستعملا المصطلحات الجديدة التي تعلمها.
ملخص
في الجزء 3 من الخطاب حول المنهج ، يضع ديكارت قانونا أخلاقيا مؤقتا يخطط بموجبه للعيش أثناء مشاركته في شكه المنهجي بحثا عن اليقين المطلق. تم وضع هذا القانون المكون من قواعد أومبادئ "ثلاثة أو أربعة" حتى لا يتعطل بسبب عدم اليقين في الشؤون العملية للحياة.
كما تتطرقنا في هذا الدرس إلى نظرية كانط الأخلاقية. يتم تنظيم نظرية كانط الأخلاقية حول فكرة أن التصرف أخلاقيا والتصرف وفقا للعقل هما نفس الشيء، بحكم كونه عاملا عقلانيا (أي بحكم امتلاكه للعقل العملي ، والعقل المهتم والموجه نحو الهدف) ، فإن المرء ملزم باتباع القانون الأخلاقي الذي يحدده العقل العملي. والقيام بخلاف ذلك يعني التصرف بطريقة غير عقلانية. نظرا لأن كانط يركز على الواجب كونه عنصرا عقلانيا مدركا للقانون الأخلاقي باعتبار أن نظرية كانط تعتبر شكلا من أشكال علم الأخلاق.
Key words:
virtue- absolute- maxim- rational agent- practical reason- rationality- deontology-cognisant.
Descartes’ & Kant's Morality
a. The Provisional Moral Code
In Part 3 of the Discourse on Method, Descartes lays out a provisional moral code by which he plans to live while engaged in his methodological doubt in search of absolute certainty. This code of “three or four” rules or maxims is established so that he is not frozen by uncertainty in the practical affairs of life. These maxims can be paraphrased as follows:
- To obey the laws and customs of my country, holding constantly to the Catholic religion, and governing myself in all other matters according to the most moderate opinions accepted in practice by the most sensible people.
- To be as firm and decisive in action as possible and to follow even the most doubtful opinions once they have been adopted.
- Try to master myself rather than fortune, and change my desires rather than the order of the world.
- Review the various professions and chose the best (AT VI 23-28: CSM I 122-125).
The main thrust of the first maxim is to live a moderate and sensible life while his previously held beliefs have been discarded due to their uncertainty. Accordingly, it makes sense to defer judgment about such matters until certainty is found. Presumably Descartes defers to the laws and customs of the country in which he lives because of the improbability of them leading him onto the wrong path while his own moral beliefs have been suspended. Also, the actions of sensible people, who avoid the extremes and take the middle road, can provide a temporary guide to action until his moral beliefs have been established with absolute certainty. Moreover, although Descartes does seems to bring his religious beliefs into doubt in theMeditations, he does not do so in the Discourse. Since religious beliefs can be accepted on faith without absolutely certain rational justification, they are not subject to methodological doubt as employed in theDiscourse. Accordingly, his religious beliefs can also serve as guides for moral conduct during this period of doubt. Therefore, the first maxim is intended to provide Descartes with guides or touchstones that will most likely lead to the performance of morally good actions.
The second maxim expresses a firmness of action so as to avoid the inaction produced by hesitation and uncertainty. Descartes uses the example of a traveler lost in a forest. This traveler should not wander about or even stand still for then he will never find his way. Instead, he should keep walking in a straight line and should never change his direction for slight reasons. Hence, although the traveler may not end up where he wants, at least he will be better off than in the middle of a forest. Similarly, since practical action must usually be performed without delay, there usually is not time to discover the truest or most certain course of action, but one must follow the most probable route. Moreover, even if no route seems most probable, some route must be chosen and resolutely acted upon and treated as the most true and certain. By following this maxim, Descartes hopes to avoid the regrets experienced by those who set out on a supposedly good course that they later judge to be bad.
The third maxim enjoins Descartes to master himself and not fortune. This is based on the realization that all that is in his control are his own thoughts and nothing else. Hence, most things are out of his control. This has several implications. First, if he has done his best but fails to achieve something, then it follows that it was not within his power to achieve it. This is because his own best efforts were not sufficient to achieve that end, and so whatever effort would be sufficient is beyond his abilities. The second implication is that he should desire only those things that are within his power to obtain, and so he should control his desires rather than try to master things beyond his control. In this way, Descartes hopes to avoid the regret experienced by those who have desires that cannot be satisfied, because this satisfaction lies beyond their grasp so that one should not desire health when ill nor freedom when imprisoned.
5. Kant’s Moral Theory
Kant’s moral theory is organized around the idea that to act morally and to act in accordance with reason are one and the same. In virtue of being a rational agent (that is, in virtue of possessing practical reason, reason which is interested and goal-directed), one is obligated to follow the moral law that practical reason prescribes. To do otherwise is to act irrationally. Because Kant places his emphasis on the duty that comes with being a rational agent who is cognizant of the moral law, Kant’s theory is considered a form of deontology (deon– comes from the Greek for “duty” or “obligation”).
Like his theoretical philosophy, Kant’s practical philosophy is a priori, formal, and universal: the moral law is derived non-empirically from the very structure of practical reason itself (its form), and since all rational agents share the same practical reason, the moral law binds and obligates everyone equally. So what is this moral law that obligates all rational agents universally and a priori? The moral law is determined by what Kant refers to as the Categorical Imperative, which is the general principle that demands that one respect the humanity in oneself and in others, that one not make an exception for oneself when deliberating about how to act, and in general that one only act in accordance with rules that everyone could and should obey.
Although Kant insists that the moral law is equally binding for all rational agents, he also insists that the bindingness of the moral law is self-imposed: we autonomously prescribe the moral law to ourselves. Because Kant thinks that the kind of autonomy in question here is only possible under the presupposition of a transcendentally free basis of moral choice, the constraint that the moral law places on an agent is not only consistent with freedom of the will, it requires it. Hence, one of the most important aspects of Kant’s project is to show that we are justified in presupposing that our morally significant choices are grounded in a transcendental freedom (the very sort of freedom that Kant argued we could not prove through mere “theoretical” or “speculative” reason; see 2gii above).
This section aims to explain the structure and content of Kant’s moral theory (5a-b), and also Kant’s claims that belief in freedom, God, and the immortality of the soul are necessary “postulates” of practical reason (5c). (On the relation between Kant’s moral theory and his aesthetic theory, see 7c below.)
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Ouvert le : Wednesday 22 February 2023, 00:00À remettre : Sunday 5 March 2023, 00:00
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