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This Is a Philosopher on Drugs

Buy Ecstasy Kant

All weaknesses are my own. According to the custom, the seuda mafseket is to be eaten in state, using the fine linen and dishes of a Shabbat or a festival meal — though the day before Yom Kippur is not a festival. Why the celebration? One would think that, in keeping with the mood of contemplative solemnity that accompanies the day of atonement, the final meal before the fast would be subdued, modest, and filled trepidation, rather than boisterous and celebratory. After all, we will soon stand for judgment before the Highest Judge — how are we able to eat at all? Rabbenu Yonah Gerondi, the medieval Catalan Rabinnic sage and moralist, gives a possible answer in his work Gates of Repentance : throughout the period of repentance, indeed, throughout the entire year, Israel has been racked with obsessive worry for its own repentance and forgiveness. As we witness our salvation upon us, on the very horizon toward which the sun sinks, we celebrate that finally, after a year of trepidation, our sincere repentance will bear fruit. A little presumptuous, no? How, Kant asks, can man be so arrogant as to trust that God will do anything for him that he does not deserve, because of some metaphysical hocus-pocus? Indeed, how can we expect God to do anything for us that we cannot do for ourselves? Religion, according to Kant, is at its heart the sanctification of universal, philosophical, moral imperatives, a morality that can be deduced from reason without any help from an outside divine legislator. As such, all we can do indeed all we should do is attempt the best we can to make ourselves into better people. Beyond that, any requests for divine forgiveness as such are foolish and superfluous. God will forgive us just because we wish that he will? Just because some set day of the year rolls around? Indeed, according to Kant, forgiveness itself is an impossibility. God, after all, will not do anything for us that we cannot do for ourselves. How can we absolve ourselves of past transgressions? And because true religion is merely a set of moral obligations to which mankind is expected to conform, there is no conceivable supererogatory actions that can serve to counteract the bygone sins. There is merely the bar, and below the bar. And we are all below it, with no hope of ever reaching it. Kant hems and haws to get out of this bind, but ultimately comes up short. Put otherwise, according to Kant, there are three types of human beings: damned, damneder, and damnedest. I will not address here whether Kantians tend to be more negative people than non-Kantians. The opening of Tractate Avodah Zarah tells a story of an end of days in which the nations of the world stand before God, and complain of their lack of reward. After all, they claim, God never gave them commandments to fulfill. They had no chance! The seven Noahide laws, which many thinkers link conceptually to basic moral precepts, were issued to the nations of the world at the time of Noah, long before the giving of the Torah to the Jews. But the nations of the world could not even live up to this basic standard. So God repealed the Noahide laws. This is reward for misdeeds! True, the nations will no longer be held responsible for their malefaction, but henceforth, they will cease to receive any reward for the performance of commandments — even if the lives they led were utterly blameless. The Talmud elaborates that one who is commanded, and performs, received greater reward than one who is not commanded, and performs. This is the answer to Kant. Because the stylized gentiles in the Talmud refused to treat moral precepts as commandments of a higher, external being, they become only what they were before: moral precepts. Kant obligated life has no possibility of atonement, only of differing levels of sin. It is a life only of agony. But the commanded life of the Torah offers reward, and with it, forgiveness. It also is a life of agony, but the agony of the commanded life can, at times, give itself over to sublime ecstasy in the realization of good and the actualization of forgiveness. It holds within it the ecstasy of return to God. This is cause to celebrate. Skip to main content. Get New Voices in Your Inbox! Name Please enter your name. Email Address Please enter a valid email address. Thanks for subscribing! Please check your email for further instructions.

Buy Ecstasy Kant