EDITORIAL COMMITTEE FOR Rethinking the Western Tradition Stanford University Richard Rosty Allen W. Wood Stanford University Toward Perpetual Peace and Other Writings on Politics, Peace, and History IMMANUEL KANT Edited and with an Introduction by Pauline Kleingeld ‘Translated by David L. Colclasure with essays by Jeremy Waldron Michael W. Doyle Allen W. Wood“The editor gratefully acknowledges the fac for Advanced Sty in the Homan Published with sistance from the Annie Bure Lewis Fund Copytiht © 2006 by Yale Universi ‘This book may note repro inching ilusrations, nary copying perminad by Set awa except by reviewer forthe pol peace and history /Tamunuel by David L Inchades bibbiographica eerences, 978-0-300-11794-3 (#01: alk apes) 9 (lo: alk. pap) 70-8 pe =alk pepe) Walco, Joey. TIL, Doyle, Michael W,, 1948 1N, Woe, 225538436 2006 2006004019 ‘A catalog ec for this book i valle rem dhe Bash Libary, wok 76543 Contributors David L. Colclasue is assistant professor and head ofthe German Studies Program atthe Monterey Institute of Intemational Studs. “Michael W, Doyle is Harold Brown Professor of International Affairs, Law and Political Science at Columbia University Pauline Kleingeld is professor of philosophy at Leiden University the ‘Netherlands, Jeremy Waldron is professor of law at the New York University Law School is Ward W, and Priscilla B, Woods Professorrepresented a rem lf toward the condition in wi developed and its vocation here on earth can be ‘cannot reasonably hope for without presup= name, or rather of p contains the purpose. sight of which compels us to relucta despairatever itonly in another world? ‘would be a misinterpretation of my intent to presume yceounts of actual history that are merely empiri ‘of the world, which in some sense has a ants go about them with after « munber of centur esteem the history of the mo ikely have long since disappeared, only from the point of view of what them, namely, what peoples and governments have achieved or 1n perspective. To take this into account, and at servants have for honor, so that they can be directed will ensure that they be regarded as praiseworthy into the lates of ages: this too can provide a srial! motivation for attempts at such a philosophical history. An Answer to the Question: What Is Enlightenment? m immaturity Touma i isso comfortable to be immature. IFT a pastor who acs as my consience, a physician who determines my 3 efit myst. in ceding 4 Yor CGennan word also Bes of someone who speaks for snot). The group ‘omprise moc th ren for ome, Intheeghtecotsceunsy, women). Enlighenment cs 23 "Thote who have come of eg nat18 Whats Eaighenment? ne creatures from daring to take a single step without they have been amessed, they then show the danger that threatens them, should they attempt to walk alone. Yet this danger reat, for they would, after falling a few times, eventually lear to walk alone; but one ‘example makes them timid and generally deters them from all further attempts, ins difficult for any individual to work himself out of the imma- that has almost become second nature to him. He has even become truly unable to make use of his own ever would throw them off would nonetheless make over even the narrowest ditch, because he is not used fo such freedoxn of movement, Hence there are only very few who have succeeded through walk ich more Tikely that an entire public should enlighten itself nearly unavoidable if one ithe freedom 1 ways be some independent thinkers even among the the great masses who, after they themselves have thrown off the yoke of immaturity, will spre jomal appreciation of ‘one's own wort snd the calling of every human being to think for himself. wi noteworthy here: had previously hemselves to remain s guardians they ultimately avenge predecessors invented the Tightenment. A revo away from ery oppression, but will serve asa guiding rein for the thougt ‘Yer nothing but freedom is required {is the most harmless sort of freedom that may be propedy called freedom, ly: to make public use of one's reason in all matters. But now I hear called out on all sides: do not argue! The ays: do not argue, just dail! Tho tax collector says: donot argue, just pay? The clergyman says: do Wat IsEalighteamen? 19 Sree at all times, and this humans; the privat about enlightenment among mn may often, however, be highly the progress of enlighten- reason I mean the kind of use that one makes thereof as a scholar before the reading world, I understand the private use of on iat one may make of | s entrusted, For many affairs that serv required, by means commonwealth and oven a part ofthe sovety of citizens of the addresses a public thus be very harm ‘were to publicly ‘must obey. He ca {stice of such levies. In pr h 2 way a clergyman is bound to render his service to his pupils in catechism and his congregation in ac- the symbol of the church that he serves, for he has been® 0 For what he teaches in accordance with his office a8 a of the church, he understands to be something with regard to which be may ‘hot merely teach at his own discretion, but rather which he has bee and inthe name of practical bene undertake, for itis afterall not completely and in any case, however, not ‘exceute his office in good conscience and would have to resign from Hence the use that an employed teacher makes of his reason before hi congregation is merely a private use thereof: because this is always merely 4 domestic assembly of persons, however large it may be. And. thishe is not free asa priest and indeed may not be free, Because ‘on a commission that comes from outside, As a scholar, on the other band, ‘who, through writings, addresses the true pub the entire world, the clergyman, when making public use of his reasou, enjoys unrestricted ‘freedom in making use of his reason and in speaking from his own person. For to claim thatthe guardians of the people (in spiritual matters) should ‘an inconsistency that would amount to a per- tance a church assembly. or sdt0.commit ie their guardian ‘which is concluded in order to prevent for eternity all further enlightenment for the huan race is quite simply null and void, even if it were to be ‘confirmed by the m ‘means of pariaments or by the ‘iost ceremonious of peace treaties. subsequent generation in such 2 position in which it for the latter to expand its knowledge al), to rid this knowledge of ecrors, and recally, to proceed along the path of enlightenment. That would be 4 violation of human nature, the original vocation of which vonsists pre~ se matters has publicly progressed t tobe gener tion oftheir voices (even if no hrone to defend those congress they view as a change in their religious or ounce fori on perton and mare wilting he sacred ahs of Bat hat apo te ders fr is eiativeStaing ite ‘that he unifies in his will the collective wi fi . sh his own majesty if he here and deem writings in which his subjects seck to fy their insights worthy of supervision by his government if he did 60 based on his ow which case he subjects grammaticos: And itis just 44 "The emperors not above the grammaians”Bar 22 Whole Enlpbenment? as true, and indeed my suapporting the spiritual other subjects If it is asked, then, whether we live in answer is: no, but we do live in an age of ent cease that humans, in present circumstances, and taken as a wh already or could be nake confident and good use oftheir own reason in matters of religion without the dis f another. But we ions that they are now being who are not constrained by duties of office. Human beings will gr ‘condition of brutishness, as long as one does not intent inorder to keep them in this sate. we described the main point of eal ing a a guard ligion isthe most harmful sor, and hene ing of a head of state, who encourages not afraid of shadows, bat atthe and large army for guaranteeing ial a free state may not daresay: argue as much tant an abou wheter ou went, bt obey! Herne fst ano ‘when one vonsiders the cours