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This Element defends a reading of Kant's Groundwork of the Metaphysics of Morals. It disputes a long tradition concerning what the first formula (Universal Law/Law of Nature) attempts to do.

This Element considers Kant's account of the sublime in the context of his predecessors in the rationalist traditions and takes account of the difference between respect and admiration as the two main varieties of sublime feeling, and concludes by considering the role of Stoicism in Kant's account.

This Element is a study of how the power of imagination is, according to Kant, supposed to contribute to cognition. It is meant to be an immanent and a reconstructive endeavor, relying solely on Kant's own resources when he tries to determine what material, faculties, and operations are necessary for cognition of objects.

This Element examines the competing interpretations of Kant's larger political theory founding social welfare claims. It emphasizes the perspective and institutional commitments that Kant's model of citizenship entails and what is required to respect each as both a person and a participant in joint governance.

Explores how Kant's account of religion provides the church with a role in establishing a cosmopolitan order of peace. In this context, politics and religion are social modalities in which humanity enacts its moral vocation to bring lasting peace among all peoples.

This Element tries to answer three questions about Kant's guarantee thesis by examining the 'first addendum' of his Philosophical Sketch: how the guarantor powers interrelate, how there can be a guarantee without undermining freedom, and why there is a guarantee in the first place.

This Element argues that although Kant's political thought does not tackle issues of global poverty and inequality head on, it nonetheless offers important conceptual and normative resources to think of our global socioeconomic duties.

This Element focuses on Kant's theory of conscience. It examines key texts in order to explain the theory and then deploys that theory to engage in recent philosophical debates.

Kant was convinced that historical examples can help us understand political philosophy, and this Element seeks to show this in practice. This Element concerns Kant's views on popular sovereignty, reform, and revolution.

This Element presents a conception of rationalizing informed by the full spectrum of examples Kant provides to illustrate the phenomenon. These examples range from moral-psychology to philosophy to religious contexts to politics and everyday discourse.

This Element surveys the place of the Critique of Pure Reason in Kant's overall philosophical project and describes and analyzes the main arguments of the work. It also surveys the developments in Kant's thought that led to the first critique, and provides an account of the genesis of the book during the 'silent decade' of its composition in the 1770s based on Kant's handwritten notes from the period.

Kant claims that the fundamental principle of morality is given by pure reason itself. Many have interpreted Kant to derive this principle from a conception of pure practical reason (as opposed to merely prudential reasoning about the most effective means to empirically given ends). But Kant maintained that there is only one faculty of reason, although with both theoretical and practical applications. This Element shows how Kant attempted to derive the fundamental principle and goal of morality from the general principles of reason as such, defined by the principles of non-contradiction and sufficient reason and the ideal of systematicity.

Kant's anthropological works represent a very different side of his philosophy, one that stands in sharp contrast to the critical philosophy of the three Critiques. For the most part, Kantian anthropology is an empirical, popular, and, above all, pragmatic enterprise. After tracing its origins both within his own writings and within Enlightenment culture, the Element turns next to an analysis of the structure and several key themes of Kantian anthropology, followed by a discussion of two longstanding contested features - viz., moral anthropology and transcendental anthropology. The Element concludes with a defense of the value and importance of Kantian anthropology, along with replies to a variety of criticisms that have been levelled at it over the years. Kantian anthropology, the author argues, is 'the eye of true philosophy'.

A novel reading of Kant's model for peace revealing the fascinating theoretical tensions that affect it.

This Element examines Kant's innovative account of labour in his political philosophy and develops an intersectional analysis of Kant. By demonstrating that Kant's analysis of slavery, citizenship, and sex developed in inter-linked ways over several decades, culminating in his development of a 'trichotomy' of Right, the author shows that Kant's normative account of independence is configured through his theory of labour, and is continuous with his anthropological accounts of race and gender, providing a systemic justification for the dependency of women and non-whites embedded in his philosophy of right. By examining Kant's arguments about slavery as intertwined with his account of domestic labour, the author argues that his ultimate rejection of slavery may owe more to his changing conceptualization of labour than to his theory of race, and that his final arguments against slavery rehearse strategies for embedding intersectional patterns of domestic dependence in his account of the rightful state.