By Evgenia Cherkasova
During this booklet, Evgenia Cherkasova brings the thinker Kant and the novelist Dostoevsky jointly in conversations that probe why accountability is vital to our ethical existence. She exhibits that simply as Dostoevsky is indebted to Kant, so Kant might take advantage of the deeply philosophical narratives of Dostoevsky, which interact the matter of evil and the claims of human neighborhood. She not just produces a singular examining of Dostoevsky, but in addition publications us to later, usually missed Kantian texts. This examine is written with scholarly care, penetrating research, beauty of fashion, and ethical urgency: Cherkasova writes with either brain and center. Emily Grosholz, Professor of Philosophy, The Pennsylvania nation collage Social Philosophy (SP), along with the heart for Ethics, Peace and Social Justice, SUNY Cortland, explores theoretical and utilized matters in modern social philosophy, drawing on numerous philosophical traditions
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Additional info for Dostoevsky and Kant: Dialogues on Ethics
He challenges his imaginary audience: “Man loves creating and the making of roads, that is indisputable. But why does he so passionately love destruction and chaos as well? ”18 For the underground man, a human being is not merely an arbitrary creature; he is a creature that possesses the power of arbitrariness, which allows him, being “predominantly a creating animal,” at the same time to “swerve aside” and do something completely unfitting, unreasonable, and destructive. This power is his will, his volia.
Dostoevsky is well aware of this difficulty. ” If the heart and empirically-oriented reason speak two different languages, the danger always exists that they will never be able to communicate. Perhaps Pascal was right: the heart has its reasons that reason cannot (and we can add “does not want to”) know. The Deontology of the Heart 19 Yet Dostoevsky believes that some communication between reason and the heart is possible, if not at the intellectual level, then on the level of heart-felt conviction.
But more than that, he insists that a warm and vital commandment to love is the core of all human responsibility; it is the highest expression of what it means to be human and fully alive. This implies that as ethical creatures human beings are under an obligation to love. Strictly speaking, is not a duty to love internally contradictory? ”40 Ivan Karamazov would applaud this statement and append to it a further empirical observation: not only is the imperative to love theoretically selfcontradictory, it is practically hopeless.