There was no such thing as "merely an earthly state," let alone anything that would be so intended (by God? das Vorurteil, in ihr ohne Kritik der reinen Vernunft fortzukommen, ist die wahre Quelle alles der Moralität widerstreitenden Unglaubens, der jederzeit gar sehr dogmatisch ist. There is nothing quite like it in other religions, and the Qurʾân relies heavily on the story, even as the central mysteries of Christianity are patterned and matched to the Passover. Otherwise, we seem to see Doricisms (παγάν for Attic πηγήν, "spring, fount, stream") in the text, which may reflect the Northwestern dialect of Delphi. So, we cannot for a moment take Kant seriously as a historian of religion; and, given this deficiency, we are not likely to credit him as a serious philosopher of religion either. But Kant has rejected and ignored this entire dimension of religion, despite its fundamental and original status. Indeed. Otto's ideas became foundational for much twentieth-century work in the study of religion that claimed to be phenomenological or scientific rather than theological.
Further development will therefore be handled separately. His most ambitious venture was a three-volume study of the Bhagavadgītā (one volume in English), which sought to reconstruct the poem's textual history and thus to recover its original inspiration.
Judaism is really not a religion at all but merely a union of a number of people who, since they belonged to a particular stock, formed themselves into a commonwealth under purely political laws, and not into a church; nay, it was intended to be merely an earthly state... [English text, Religion With the Limits of Reason Alone, translated by Heodore M. Greene and Hoyt H. Hudson, 1934, Harper Torchbooks, 1960, p.116, color added]
ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή. Aufsätze zur Ethik. Judaism as a religion meant nothing to Marx either. As in Islam, orthodox belief becomes a matter of consensus, without doctrinal authority to resolve disputes.
I will send my terror before you, and will throw into confusionall the people against whom you shall come. Instead of taking a German congregation in Paris, he opted for an academic career, where his prospects were only somewhat brighter. Some sense of Kant's incoherence here occurs to Paul Lawrence Rose:
If we try to do so, we create what Kant called "dialectical illusion," involving contradictions in reason itself, e.g. Indeed, is not the Judgment of the dead merely something external and coercive, as Kant says of Judaism, rather than something directed to the "moral disposition"? Deuteronomy 6:5 says, "You shall love the LORD your God with all your heart, and with all your soul, and with all your might"; and this is no less than what is repeated by Jesus at Matthew 22:37 (substituting "mind" for what can be translated as "might," "strength," or "power" in both Hebrew and Greek). However, I think I can have it both ways. Return to Text
Yet, in recounting the evils of religion, every single example cited by this person involved Judaism. If Judaism doesn't believe in an ethicized afterlife, then perhaps Jews obey the Law from a sense of duty alone -- which makes them good Kantians -- while, if Christians, with a belief in the afterlife, are good from hope of Heaven or fear of Hell, their sense of duty is corrupted, imperfect, and unworthy in Kantian moral terms.
He says that the Jews are "bound by an ancient, admitted superstition," einem alten... anerkannten Aberglauben verbunden, which sounds like a form of religion, although one rejected by Kant [«Anthropologie», Werkausgabe XII, Schriffen zur Anthropologie, Geschichtsphilosophie, Politk und Pädagogik 2, Herausgeben von Wilhelm Weisschedel, Suhrkamp Taschenbuch Wissenschaft 193, Insel-Verlag Wiesbaden 1964, p.518; see]. There was no difference between them; and even Socrates, in defending himself, made no argument that there was. "Euthanasia" now conjures images of later German practices that presumably would leave Kant stunned with horror; yet we wonder if such things could have grown, in part, from a thoughtless and confused pronouncement like this. That is not something we would like to see in a philosopher like Kant, but it cannot be ruled out.
εἴπατε τῷ βασιλῆϊ, χαμαὶ πέσε δαίδαλος αὐλά. Translated as The Idea of the Holy by John W. Harvey. There was no such thing as "merely an earthly state," let alone anything that would be so intended (by God?
Now, it is the only bit of astrology I have ever seen that is quite that impressive, so we can hardly say that this verifies astrological forecasting, in the face of all its falsification by failed predictions.
Da nun ohne Glauben an ein künftiges Leben gar keine Religion gedacht werden kann, so enthält das Judentum als ein solches, in seiner Reinigkeit genommen, gar keinen Religionsglauben. Refer to each style’s convention regarding the best way to format page numbers and retrieval dates. The dogmatism of metaphysics, that is, the precondition that it is possible to make headway in metaphysics without a previous critique of pure reason, is the source of all that unbelief, always very dogmatic, which wars against morality. I would guess no to both. The continuing power of this intuition is not only manifest in religious Jews, but it clearly is of the same sort evident in much of Christianity and Islam. After One-Hundred-And-Twenty, Reflecting on Death, Mourning, and the Afterlife in the Jewish Tradition, by Hillel Halkin, Princeton University Press, 2016].
Charleton Heston was not Jewish, and the annual showing of The Ten Commandments  on American television clearly appeals to a much larger audience.  This is the first and great commandment. Kant did not think that we could know. In addition to the MLA, Chicago, and APA styles, your school, university, publication, or institution may have its own requirements for citations. Nineteenth-century naturalism made a major error, he thought, when it devalued the mental in favor of the material. There is nothing quite like it in other religions, and the Qurʾân relies heavily on the story, even as the central mysteries of Christianity are patterned and matched to the Passover. COHEN, HERMANN In 2015 I encountered an activist atheist, a secularized Jew, who wanted to agree with Kant that Judaism was "not a religion" at all. Liz Greene is both a Jungian psychoanalyst and an astrologer, often using horoscopes as guides to psychoanalysis. Kant's rejection of Judaism as a religion, however, may be contradicted by a comment he makes elsewhere.