Post-Structuralism and the Question of History - [ Traduzir esta página ]The argument runs as follows: the existence of the (das gemeine Wesen) is the referent of a phrase which is either cognitive (of the ...
phoenixandturtle.net/excerptmill/atlridge.htm - 90k - Em cache - Páginas Semelhantes


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Note added at 9 mins (2006-07-09 12:13:46 GMT)
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The right reference I wanted to paste is:

Post-Structuralism and the Question of History - [ Traduzir esta página ]The argument runs as follows: the existence of the 'common being' (das gemeine Wesen) is the referent of a phrase which is either cognitive (of the ...
phoenixandturtle.net/excerptmill/atlridge.htm - 90k - Em cache - Páginas Semelhantes

Dear Yiftah - I hope the next time you visit us with an interesting and challenging term you remember KudoZ rule 2.11 for asking questions:

Sufficient time should be allowed for responses to be made. It is recommended that askers allow at least twenty-four (24) hours to pass before closing a question.

Kant, AA VII : Der Streit der Fakultäten - The Contest of Faculties

zugleich, vereinigt, gesetzgebend sein sollen, liegt bei allen Staatsformen zum Grunde, und das gemeine Wesen, welches, ihr gemäß durch reine Vernunftbegriffe gedacht, ein platonisches Ideal heißt ( respublica noumenon ),

http://www.ikp.uni-bonn.de/Kant/aa07/091.html

In general in Kant's work the cognitive phrase, with its double criterion of pertinence (with respect to negation or the principle of contradiction on the one hand, and to intuitive perception on the other), is opposed to vain hopes, false promises and prophecies. It is used to refute the right of insurrection and to condemn the violent substitution of a new authority for the old one. The argument runs as follows: the existence of the 'common being' (das gemeine Wesen) is the referent of a phrase which is either cognitive (of the understanding) or objective-teleological (finality in organised beings). This common being's proximity to the Good is judged in a subjective-teleological phrase (moral finality in rational beings). Revolution breaks open (Abbruch) an existing common being: another cannot fail to replace it (by natural law). The heterogeneity of the two families of phrases is not modified. Revolutionary politics is based on a transcendental illusion in the political domain, confusing what can be presented as an object for a cognitive phrase and what can be presented as an object for a speculative and/or ethical phrase - in other words it confuses schemata or examples with analoga. The progress of a common being for the better is not to be judged on the basis of empirical intuition, but on the basis of signs.

http://phoenixandturtle.net/excerptmill/atlridge.htm

Post-Structuralism and the Question of History
The name 'Kant' (it is not the only one) marks at once the prologue and the ... runs as follows: the existence of the 'common being' (das gemeine Wesen) is ...

phoenixandturtle.net/excerptmill/atlridge.htm

Hence arises a state, a republic, a “common being” Wesen].370 These three concepts are identical, if one takes the word republic in the most general sense, as its chief significance demands. A state or republic, however, is a society of human beings who have combined with one another in order to promote their common happiness under a sovereign power; or, in other words, a state consists of many families, that have united their energies and their will with one another in order to combine the happiness of each particular family with the common good (§6).

http://socserv2.mcmaster.ca/~econ/ugcm/3ll3/small/Cameralist...


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Note added at 1 hr (2006-07-09 13:14:24 GMT) Post-grading
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MMUIr's suggestion is excellent:

The fully achieved version of such a society would be what Kant
terms an ethical commonwealth (“ethisches gemeines Wesen”).
An ethical commonwealth is a “union of men under merely moral
[as opposed to juridical] laws” ; it can exist in the midst of a political commonwealth; it may even include all the members of a
political commonwealth (R 86). However, in human hands this
ethical ideal “dwindles markedly” (R 91), although it can be
approximated, more or less well, by the visible church (R 91ff.).

http://www.tannerlectures.utah.edu/lectures/oneill97.pdf