This article begins with a brief survey of Kant’s pre-Critical and Critical approaches to theodicy. I maintain that his theodical response of moral faith during the Critical period appears to be a dispassionate version of what Leibniz called Fatum Christianum. Moral rationality establishes the existence and goodness of God and translates into an endless and unwavering commitment to following the moral law. I then argue that Religion within the Boundaries of Mere Reason offers a revision of Kant’s 1791 conception of “authentic theodicy.” Kant comes to recognize that the ends of morality and virtue, as well as the action needed to respond to the noumenal evil at the heart of humanity, outstrip the “religion of good life conduct.” This leads Kant to argue in favor of a new form of moral life embedded in a religious community and based on the love of God and of one’s fellow humans. Such a life is rooted in the incorporation of a holy principle in our noumenal selves that he terms “divine blessedness.”

中文翻译：

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纯粹理性边界内康德宗教的隐含神义：爱是对激进邪恶的回应

本文首先简要回顾康德对神正论的前批判和批判方法。我坚持认为，他在关键时期对道德信仰的神学反应似乎是莱布尼茨所说的基督教信仰的冷静版本。道德理性确立了上帝的存在和良善，并转化为对遵守道德法则的永无止境和坚定不移的承诺。然后我认为，纯粹理性边界内的宗教是对康德 1791 年“真实神正论”概念的修订。康德开始认识到道德和美德的目的，以及应对人类核心的本体邪恶所需的行动，都超越了“良好生活行为的宗教”。” 这导致康德主张一种新的道德生活形式，这种生活形式植根于宗教社区，并基于对上帝和人类同胞的爱。这样的生活植根于在我们的本体中融入了一个神圣的原则，他称之为“神圣的祝福”。