--- Paddy Hackett <[EMAIL PROTECTED]> wrote:

> Paddy Hackett: I dont see how any serious marxist
> can forge an argument by 
> using Kant's categorical imperative.

It's talk like this that helped persaude mt that the
term "Marxist" is merely an impediment to clear
thinking and socialist practice. But see 

Harry Van Der Linden, Kantian Ethics and Socialism

http://www.amazon.com/gp/product/0872200280/sr=8-1/qid=1148589079/ref=sr_1_1/104-9543287-2544746?%5Fencoding=UTF8

The Amazon review is helpful:

1 of 1 people found the following review helpful:

 Kingdom of ends, February 2, 2003
Reviewer: John Landon "nemonemini" (NYC, NY United
States) - See all my reviews
         
Interesting work, back in print. The political
perspective of Kantianism tends to reflect the legacy
of classical liberalism(e.g. the Kantian Hayek),
revolutionary for its time, but the inherent dialectic
of the Kantian ethics proceeds to its universality as
a social conundrum, which produced a most significant
commentary on the socialist idea in the period of the
'back to Kant' movement at the end of the nineteenth
century. This fascinating work reviews the logic and
tells the history of this period and initiative, and
its outcome in the era of Social Democracy leading up
to the period of the Weimar collapse. These Kantians,
e.g. Cohen, Vorlander, and the Marburg school,are of
great historical interest still, as we forget that
many of the critiques of the original Marxism now
brandished by conservatives found their source in
these Kantians. If only the history had been
different! This corner of history was eliminated in
the later stages of madness (the twenties, Eisner was
assinated by early Nazis). The book is filled with all
sorts of curious discussions, e.g. a critique of
Hegelian teleology, Rawlsian implications, etc. It
should be of interest as it will keep both left and
right honest, on their, your, toes. 
See also Willey's Back to Kant

 * * * *

The Austro-Marxists tended to be Kantian in lots of
ways. I don't really care if anyone thinks they ere
not "serious" Marxists -- they were, in fact, part of
a vibrant living self-identified Marxist worker's
movement, as we are not.

That said, I think there is a point to saying that
materialists ought to be somewhat skeptical of any
supposed a priori principles of practical reason. For
my money, I think Hegel's critique of the
universalizability version of the Categorical
Imperative that Charles likes is quite powerful -- H
regards universalizability as a merely negative and
empty criterion.  The version of the CI that appeals
to me is the one that says that we are to treat people
as ends, and not as means only. I think materialists
can accept this without buying into the Kantian
transcendental a priori apparatus or treating the
imperative as "categorical" in Kant's sense, as a 
somehow absolute and self-validating principle of
(practical) reason. 

It is possible to say in a pragmatist manner that this
version of the "CI" is one we'd hold in reflective
equilibrium, accepting its consequences, which it
explains as a sensible principle of action.  But,a s
with every pragmatic principle, it is up for revision.
And accepting it in this way does not commit us to the
Kantian ideas that only moral action in accord with
the CI is rational, thus free -- in some
transcendental sense.

I don't know what "subjectivism" means as a charge
leveled against Kant and the CI.

jks


 

> 
> Charles Brown: I am presently preparing/reworking
> the chapter in which I put 
> forward my
> case for egalitarianism (my thesis is a critique of
> the New Classical Model
> and Liberal Capitalist orthodoxy - in particular the
> way in which both
> legitimise inequality) and I am trying to forge my
> argument by using Kant's
> categorical imperative and especially his deontology
> in contrast to
> utilitarianism, and consequentialism... Still
> trying, need a lot of help...
> runing late on deadline.
> 
> Paddy Hackett 
> 
> 
> 
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