Abstract This paper takes a less trodden path in its approach to Kant’s philosophy of religion. Rather than a detailed study of his mature works on the subject, some of his pre-Critical works are examined. These reveal what I hold to be four foundations which remain unchanged through Kant’s philosophical career and thus act to hold up his later work on the subject. The main body of the paper is presented in two parts. In the first, we see that Kant finds that in addition to evil as limitation, there is now evil which is ontologically positive. The second part is devoted to Kant’s considerations of what was termed “physical evil”. He finds that this is neither an evil nor any form of divine punishment but rather those consequences of the laws of nature which are harmful to humans. Further, God does not intervene with the workings of these laws of nature which He has put in place but guarantees their continuity. However, it will be shown that such non-interference is problematic for Kant’s mature stance on miracles.

中文翻译：

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邪恶，自然法则和奇迹

摘要本文在探讨康德宗教哲学的过程中走了一条不为人所知的道路。与其详细研究他在该主题上的成熟作品，不如考察他的一些批评前作品。这些揭示了我所坚持的四个基础，这些基础在康德的哲学生涯中一直没有改变，因此可以阻止他后来在该主题上的工作。本文的主体分为两个部分。首先，我们看到康德发现，除了邪恶作为限制之外，现在还存在本体论上肯定的邪恶。第二部分专门讨论康德对所谓的“人为邪恶”的考虑。他发现这既不是邪恶的，也不是任何形式的神的惩罚，而是自然法则对人类有害的后果。进一步，上帝不干预上帝制定的这些自然法则的运作，但保证其连续性。但是，将显示出这种不干涉对于康德关于奇迹的成熟立场是有问题的。