{"id":{"repo_id":"uiuc","oai_identifier":"oai:www.ideals.illinois.edu:2142/87579"},"canonical_url":"https://search.dev.ndltd.org/etd/uiuc/oai:www.ideals.illinois.edu:2142/87579","repository":{"repo_id":"uiuc","name":"University of Illinois - Urbana-Champaign","base_url":"https://www.ideals.illinois.edu/oai-pmh"},"display":{"title":"An Epicurean Kant","abstract":"\"In order to argue this \"\"whole theory\"\", I begin by exploring Kant's interest in Epicurus and the Stoics, particularly relative to his discussion of the proper relation of happiness and virtue in the summum bonum , his use of the postulates of pure practical reason, and his deployment of the concept of selbstzufriedenheit (self-satisfaction) as distinct from the Hellenistic notion of ataraxia. My suggestion is that Kantian virtue takes up the Stoic view of an orderly universe, but requires the self-management and \"\"cheerful\"\" discipline of Epicurus in order to work well. This discipline, which I take to be the condition under which worthiness to be happy (a) is possible for us and (b) begins to make sense in Kant's moral thinking, is one that requires what the Kant of Religion Within the Boundaries of Mere Reason might call a descent into \"\"the hell of self-cognition.\"\" In order to make sense of this idea, I spend time on three discussions that might not otherwise appear related to each other: Kant's debt to Lutheran religious thinking, his account of theory and practice, and his brief remarks on ethical pedagogy and method in the second Critique.\"","abstract_html":""In order to argue this ""whole theory"", I begin by exploring Kant's interest in Epicurus and the Stoics, particularly relative to his discussion of the proper relation of happiness and virtue in the summum bonum , his use of the postulates of pure practical reason, and his deployment of the concept of selbstzufriedenheit (self-satisfaction) as distinct from the Hellenistic notion of ataraxia. My suggestion is that Kantian virtue takes up the Stoic view of an orderly universe, but requires the self-management and ""cheerful"" discipline of Epicurus in order to work well. This discipline, which I take to be the condition under which worthiness to be happy (a) is possible for us and (b) begins to make sense in Kant's moral thinking, is one that requires what the Kant of Religion Within the Boundaries of Mere Reason might call a descent into ""the hell of self-cognition."" In order to make sense of this idea, I spend time on three discussions that might not otherwise appear related to each other: Kant's debt to Lutheran religious thinking, his account of theory and practice, and his brief remarks on ethical pedagogy and method in the second Critique."","abstract_has_math":false,"creators":["Bernhardt, Laura Marie"],"institution":"University of Illinois at Urbana-Champaign","degree_name":"Ph.D.","degree_level":"Dissertation","degree_discipline":"Philosophy","degree_department":null,"school":null,"contributors":["Melnick, Arthur"],"advisors":[],"committee_chairs":[],"committee_members":[],"year":2015,"date_issued":"2015-09-28T16:20:42Z","date_published":"2015-09-28T16:20:42Z","updated_at":"2026-07-22T22:26:30Z","subjects":["Philosophy"],"languages":["eng"],"rights":[],"rights_urls":[],"identifier_entries":[{"key":"dc:identifier","label":"Identifier","values":["(MiAaPQ)AAI3023018"],"render_values":[{"text":"(MiAaPQ)AAI3023018","href":null,"code":true}]}]},"links":{"outbound_url":"http://hdl.handle.net/2142/87579","outbound_label":"Handle","outbound_source":"dc:identifier"},"metadata_groups":[{"id":"people","label":"People","entries":[{"key":"dc:contributor","label":"Contributor","values":["Melnick, Arthur"]},{"key":"dc:creator","label":"Author","values":["Bernhardt, Laura Marie"]}]},{"id":"academic_context","label":"Academic Context","entries":[{"key":"dc:date","label":"Dc Date","values":["2015-09-28T16:20:42Z","10000-01-01","2001"]},{"key":"dc:type","label":"Dc Type","values":["text"]},{"key":"thesis:degree_discipline","label":"Discipline","values":["Philosophy"]},{"key":"thesis:degree_level","label":"Degree Level","values":["Dissertation"]},{"key":"thesis:degree_name","label":"Degree Name","values":["Ph.D."]},{"key":"thesis:institution_name","label":"Thesis Institution Name","values":["University of Illinois at Urbana-Champaign"]}]},{"id":"subjects_keywords","label":"Subjects and Keywords","entries":[{"key":"dc:subject","label":"Dc Subject","values":["Philosophy"]}]},{"id":"language_rights","label":"Language and Rights","entries":[{"key":"dc:language","label":"Dc Language","values":["eng"]}]},{"id":"identifiers","label":"Identifiers","entries":[{"key":"dc:identifier","label":"Identifier","values":["http://hdl.handle.net/2142/87579","(MiAaPQ)AAI3023018"]}]},{"id":"additional","label":"Additional Metadata","entries":[{"key":"dc:description","label":"Description","values":["\"In order to argue this \"\"whole theory\"\", I begin by exploring Kant's interest in Epicurus and the Stoics, particularly relative to his discussion of the proper relation of happiness and virtue in the summum bonum , his use of the postulates of pure practical reason, and his deployment of the concept of selbstzufriedenheit (self-satisfaction) as distinct from the Hellenistic notion of ataraxia. My suggestion is that Kantian virtue takes up the Stoic view of an orderly universe, but requires the self-management and \"\"cheerful\"\" discipline of Epicurus in order to work well. This discipline, which I take to be the condition under which worthiness to be happy (a) is possible for us and (b) begins to make sense in Kant's moral thinking, is one that requires what the Kant of Religion Within the Boundaries of Mere Reason might call a descent into \"\"the hell of self-cognition.\"\" In order to make sense of this idea, I spend time on three discussions that might not otherwise appear related to each other: Kant's debt to Lutheran religious thinking, his account of theory and practice, and his brief remarks on ethical pedagogy and method in the second Critique.\"","Made available in DSpace on 2015-09-28T16:20:42Z (GMT). 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My suggestion is that Kantian virtue takes up the Stoic view of an orderly universe, but requires the self-management and \"\"cheerful\"\" discipline of Epicurus in order to work well. This discipline, which I take to be the condition under which worthiness to be happy (a) is possible for us and (b) begins to make sense in Kant's moral thinking, is one that requires what the Kant of Religion Within the Boundaries of Mere Reason might call a descent into \"\"the hell of self-cognition.\"\" In order to make sense of this idea, I spend time on three discussions that might not otherwise appear related to each other: Kant's debt to Lutheran religious thinking, his account of theory and practice, and his brief remarks on ethical pedagogy and method in the second Critique.\"","Made available in DSpace on 2015-09-28T16:20:42Z (GMT). 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