In this thesis I will make a critical assessment of the Kantian formal conception of the will in light of Schelling and Cohen. My research question is twofold: how to assess the Kantian concept of...Show moreIn this thesis I will make a critical assessment of the Kantian formal conception of the will in light of Schelling and Cohen. My research question is twofold: how to assess the Kantian concept of will, given its notorious 'formality'? And under which conditions could Schelling's and Cohen's conception of the will meet the (assumed) flaws of the Kantian notion of the will? How could we evaluate Kant’s concept of the will in terms of its ‘formality’? What is the strength of Kant’s concept of the will and what is its weakness? Kant has provided us with a theory of how every rational human being can be ethical. We universally derive our ethical obligation, Kant claims, from the pure form of reason. This form of reason, motivating our will to act well, keeps our will formal. How can we assess this formality? On the one hand, the form of reason ensures that the individual can autonomously will and correspond to the ethical laws of a rational subject. This is the strength of Kant’s formal ethics. On the other hand, the form of reason makes our will lifeless, because Kant eliminates everything material. According to Kant, the will ought not be motivated by emotional inclinations nor serve a material purpose. Kant is not concerned with the matter of the action or what is to result from it, but solely with the form and the principle from which it does itself follow (Kant, 1984, 61). Kant’s morality is based on the presupposition that there ought to be a purely formal disposition to do good. Is there also a practical and vital disposition to do good? In other words, what would make the will dynamic? Could Schelling and Cohen perhaps solve the issue raised here? The problem of the lifelessness of the will lies in the transcendental nature of Kant’s will. The faculty of thinking and willing are united in Kant’s practical philosophy. In both Schelling and Cohen a new road is opened for a will that is not limited by reason. They both propose that there is a spirit that motivates the will, instead of reason. They also allow a dynamic power that has a disposition towards this spirit of the will. Both philosophers have a vital concept that replaces Kant’s formal concept of disposition, namely the concepts of Yearning and tendency. These concepts are not a motive of thinking but purely a motive of willing. Under the condition of making the will independent of the faculty of thinking, Schelling and Cohen are able to meet the flaws of Kant’s notion of the will.Show less
Home learning activities can influence a variety of children’s cognitive skills. Those activities were in previous studies distinguished in formal and informal. It was hypothesized that the two...Show moreHome learning activities can influence a variety of children’s cognitive skills. Those activities were in previous studies distinguished in formal and informal. It was hypothesized that the two types will not be correlated with each other. Moreover, the informal type will be more often applied and the socio-economic status of the family and the parental academic expectations for their children and beliefs will affect this preference. Greek parents (N=79) answered the Questionnaire of Home Learning Activities regarding their home practices, academic expectations and beliefs and the Children’s Book Check List regarding the children’s exposure to storybooks. Formal and informal activities were uncorrelated. Additionally, the Greek parents used more often formal home learning activities. The SES status of the family wasn’t significantly related with the two types and only parental expectations were related to both types whereas parental beliefs were only related to formal home learning activities.Show less
