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2 Immanuel Kant from “Idea for a Universal History with a Cosmopolitan Purpose” Fourth Proposition The means which nature employs to bring about the development of innate capacities is that of antagonism within society, in so far as this antagonism becomes in the long run the cause of a law-governed social order. By antagonism, I mean in this context the unsocial sociability of men, that is, their tendency to come together in society, coupled, however, with a continual resistance which constantly threatens to break this society up. This propensity is obviously rooted in human nature. Man has an inclination to live in society, since he feels in this state more like a man, that is, he feels able to develop his natural capacities. But he also has a great tendency to live as an individual, to isolate himself, since he also encounters in himself the unsocial characteristic of wanting to direct everything in accordance with his own ideas. He therefore expects resistance all around, just as he knows of himself that he is in turn inclined to offer resistance to others. It is this very resistance which awakens all man’s powers and induces him to overcome his tendency to laziness . Through the desire for honor, power or property, it drives him to seek status among his fellows, whom he cannot bear yet cannot bear to leave. Then the first true steps are taken from barbarism to culture, which in fact consists in the social worthiness of man. All man’s talents are now gradually developed, his taste cultivated , and by a continued process of enlightenment, a beginning is made towards establishing a way of thinking which can with time transform the primitive natural capacity for moral discrimination into definite practical principles; and thus a pathologically enforced social union is transformed into a moral whole. Without these asocial qualities (far from admirable in themselves) which cause the resistance inevitably encountered by each individual as he furthers his self-seeking pretensions, man would live an Arcadian, pastoral existence of perfect concord, self-sufficiency and mutual love. But all human talents would remain hidden for ever in a dormant state, and men, as good-natured as the sheep they tended, would scarcely render their existence more valuable than that of their animals. The end for which they were created, their rational nature, would be an unfilled void. Nature should thus be thanked for fostering social incompatibility, enviously competitive vanity, and insatiable desires for possession or even power. Without these desires, all man’s excellent natural capacities would never be roused to develop. Man wishes concord, but nature, knowing better what is good for his species, wishes discord. Man wishes to live comfortably and pleasantly, but nature intends that he should abandon idleness and inactive self-sufficiency and plunge instead into labor and hardships , so that he may by his own adroitness find means of liberating himself from them in turn. The natural impulses which make this possible, the sources of the very unsociableness and continual resistance which cause so many evils, at the same time encourage man towards new exertions of his powers and thus towards further development of his natural capacities. They would thus seem to indicate the design of a wise creator—not, as it might seem, the hand of a malicious spirit who had meddled in the creator’s glorious work or spoiled it out of envy. Fifth Proposition The greatest problem for the human species, the solution of which nature compels him to seek, is that of attaining a civil society which can administer justice universally. The highest purpose of nature—that is, the development of all natural capacities —can be fulfilled for mankind only in society, and nature intends that man should accomplish this, and indeed all his appointed ends, by his own efforts. This purpose can be fulfilled only in a society which has not only the greatest freedom, and therefore a continual antagonism among its members, but also the most precise specification and preservation of the limits of this freedom in order that it can coexist with the freedom of others. The highest task which nature has set for mankind must therefore be that of establishing a society in which freedom under external laws would be combined to the greatest possible extent with irresistible force, in other words of establishing a perfectly just civil constitution. For only through the solution and fulfillment of this task can...

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