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Kant thus gives expression to this necessary feature of all principles of practical knowledge by speaking in the Critique of Practical Reason of the mere form of a universal legislation the form that distinctively characterizes practical as opposed to theoretical laws KpV 27. Universal Legislation As the Form of Practical Knowledge Stephen Engstrom In the Groundwork for the Metaphysics of Morals Kant offers three famous formulas through which he...
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There are several interpretations of these formulas. What is remarkable about Kant's position is that from them, he derives (in the third of these four formulas) the categorical imperative, i.e., the moral imperative (G 545). It is to be expected, therefore that these formulations should provoke considerable controversy within the Kantian philosophical tradition, but the question of their meaning is a difficult one (Human 1979). We first address the Kantian interpretation that holds that Kant's formulas express only that which is common to all human beings, i.e., what is common to all rational beings and not necessarily the only commonest of human values. If we now examine them one by one, we shall be surprised to find that these three formulas are all concerned with the concept of humanity, and more specifically with the concept of the human being. The formula of universal law, for example, is formulated at the end of chapter 2 (G 421), when Kant explicitly states that the formula 'ought imply can', the formula for the autonomy of the will, and the formula of the moral imperative, or the moral law as a universal law of reason, are all formulated in terms of the concept of humanity. In both the formula concerning the autonomy of the will and that for the moral law, the concept is human, and at first sight it appears to be common to all human beings. However, for Kant it is the concept of humanity that is the source of the law's universal validity (G 532), and the law's universality is a consequence of its universal concept. What is striking in this formulation is not merely that a common concept of humankind is employed to express a common moral value, but that the law is an objective universal law. On this interpretation, the imperative of morality is not, as we may suppose, a result of the will of the human beings who have the possibility of adopting it, but that of some kind of moral logic. In the third formula, the notion of the autonomy of the will is again the source of the universality of the law, and thus it is only at the end of chapter 2 that we have the formulation 'the maxim may be a universal law'. At this point the universal law for which the formula of universal law is the formula for should then be interpreted as a universal moral law, i.e., the moral law expressed in the Kantian formula as a universal maxim.

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