The Study On The Vice And Suffering In Kant's Philosophy-theolody

As a accomplisher and critic, Kant removed optimistic faith during the 18th century elementarily, and he already started concerning the vice and suffering, which was taken by him as evidence of the limited character of humankind, from human beings. Kant argued against the viewpoint that virtues and happiness were in one world, to the opposite, his moral worth lies entirely in the pain and sacrifice from restraint which is to natural passions by moral law, but Kant had to bring the existence of God, as presupposition to complete the ultimate purpose of the highest good. The existence of God, constitutes a priori faith of practical reason to assure the unification between virtues and physical happiness, comes from the moral need spontaneously, but the precondition of the highest good is qualification deserved. The moral happiness is from the infinite progress to pure good, which contains trust to its firmness and solidity itself, but the warrant of pure good is transferred to Heaven. Human beings came from vice which could be impute free will. It is beyond the competence of moral subjective to eliminate the vice from motive intent, so, we can just turn to find grace of God, whose precondition also lies in qualification deserved. Suffering then could be divided into two aspects: for the subjective once dominated by vice, it is punishment to the evil action; but the subjective have converted to good bears the suffering, which could be viewed as the reason of the moral happiness, only for good. The community dimension of the highest good, the idea of ethical community, is the Kingdom which is to beat the universal vice and establish the rule of the good principle. The history of Kingdom is composed of the rival between religious faith morally and historical faith. Here, Kant actually entered into the historical theology. In his historical philosophy, Kant considered that our human history, aimed at a world civilized society, can be regarded as a secret plan of Nature. Vice and suffering, as the impulse to good, is endowed with positive significance for their indispensable to the move of history. His historical philosophy is compatible with the theodicy of 18th century, but the historical philosophy of 18th century, as a vectorial and ultimate aimed historical expression, became a secularized historical theology under omniscience when evolved to Hegel. The latter is quiet different from the limited idea of Kant, and there exists some tensions between their historical expressions. Poet-Kant's philosophy-theology, such as Evan's atheism, Kierkegarrd's existentialism, Moltmann's cross theology, Schler's idea of Christian love, also confess the reality of vice and suffering, but they showed different solution to the problem. Kant's standpoint still belongs to the modem subjective position in contrast to the comparatively devotional ones the three latter hold. Evan's ethnics, as a remonstrant atheism, make the world be unacceptable absurdity through the absolutization to vice and suffering. It is a philosophy with nihility because its absoluteness to human beings. Kant put the solution to vice and suffering on ourselves, but it is also indispensable for us to get the help of God. Kant did not intend to project a strict God-ology. God-ology, springs from the moral law's call, means the consciousness of the limited character of humankind and moral law rather than the humanization of God. Vice and suffering themselves need a meaningful explanation through ourselves or God or Nature. However, as long as the vice and suffering exist, it is possible for the explanation, no matter how convictive they are, to be replaced by a social political revolution, which may also derives from a transcendental idea.