Note 25 — THE ETHICS OF KANT.

I find that in the above three paragraphs I have done Kant less than justice and more than justice—less, in assuming that his evolutionary view was limited to the genesis of our sidereal system, and more, in assuming that he had not contradicted himself. My knowledge of Kant’s writings is extremely limited. In 1844 a translation of his Critique of Pure Reason (then I think lately published) fell into my hands, and I read the first few pages enunciating his doctrine of Time and Space: my peremptory rejection of which caused me to lay the book down. Twice since then the same thing has happened; for, being an impatient reader, when I disagree with the cardinal propositions of a work I can go no further. One other thing I knew. By indirect references I was made aware that Kant had propounded the idea that celestial bodies have been formed by the aggregation of diffused matter. Beyond this my knowledge of his conceptions did not extend; and my supposition that his evolutionary conception had stopped short with the genesis of sun, stars, and planets, was due to the fact that his doctrine of Time and Space, as forms of thought anteceding experience, implied a supernatural origin inconsistent with the hypothesis of natural genesis. Dr. Paul Carus, who, shortly after the publication of this article in the Fortnightly Review for July, 1888, undertook to defend the Kantian ethics in the American journal which he edits, The Open Court, has now (Sept. 4, 1890), in another defensive article, translated sundry passages from Kant’s Critique of Judgment, his Presumable Origin of Humanity, and his work Upon the different Races of Mankind, showing that Kant was, if not fully, yet partially, an evolutionist in his speculations about living beings. There is, perhaps, some reason for doubting the correctness of Dr. Carus’s rendering of these passages into English. When, as in the first of the articles just named, he failed to distinguish between consciousness and con­scien­tious­ness, and when, as in this last article, he blames the English for mistranslating Kant, since they have said “Kant maintained that Space and Time are intuitions,” which is quite untrue, for they have everywhere described him as maintaining that Space and Time are forms of intuition, one may be excused for thinking that possibly Dr. Carus has read into some of Kant’s expressions, meanings which they do not rightly bear. Still, the general drift of the passages quoted makes it tolerably clear that Kant must have believed in the operation of natural causes as largely, though not entirely, instrumental in producing organic forms: extending this belief (which he says “can be named a daring venture of reason”) in some measure to the origin of Man himself. He does not, however, extend the theory of natural genesis to the exclusion of the theory of supernatural genesis. When he speaks of an organic habit “which in the wisdom of nature appears to be thus arranged in order that the species shall be preserved;” and when, further, he says “we see, moreover, that a germ of reason is placed in him, whereby, after the development of the same, he is destined for social intercourse,” he implies divine intervention. And this shows that I was justified in ascribing to him the belief that Space and Time, as forms of thought, are supernatural endowments. Had he conceived of organic evolution in a consistent manner, he would necessarily have regarded Space and Time as subjective forms generated by converse with objective realities.