Volume 92, Issue 2

According to a well-known interpretation, Henry of Ghent holds that possible but non-existent essences – items merely with what Henry labels ‘ esse essentiae ’ – have some reality external to the divine mind, but short of actual existence ( esse existentiae ). I argue that this reading of Henry is mistaken. Furthermore, Henry identifies any essence, considered independently of its existence as a universal concept or as instantiated in a particular as an item that has some kind of reality in the divine intellect, and that constitutes an object of thought for that intellect. This object is distinguished from the universal concepts of creaturely cognition.

In the Introduction of the Tugendlehre , Kant identifies love of human beings as one of the four moral predispositions that make us receptive to the moral law. We claim that this love is neither benevolence nor the aptitude of the inclination to beneficence in general (both are also called love of human beings); rather it is amor complacentiae , which Kant understands as the delight in moral striving for perfection. We also provide a detailed analysis of Kant's almost completely neglected theory of moral predispositions. They are necessary conditions to be aware of the moral law and to be motivated by it.

In this paper I take issue with Allison's ‘two aspect’ view of Kant's transcendental distinction between appearances and things-in-themselves. Unlike those of Allison's critics, who criticize him, and by implication Kant, based on some form of the ‘two world’ view, I argue that, even Allison's methodological, more moderate interpretation, nevertheless includes an excessive commitment to the role of things-in-themselves in Kant's theoretical philosophy, a commitment which is both unnecessary and incompatible with Kant's text. I offer an alternative interpretation which, in my view, is at once more accurate, and more defensible against the familiar claim that Kant's philosophy is either incompatible with itself or it inevitably leads to idealism.