Composed or Translated by
Philip McPherson Rudisill
Expanded version of essay originally published in Kant-Studien, the 2nd Issue of 1996, treating the first (A) version of the Transcendental Deduction of the Categories. A more concise and accessible treatment of this subject can be found in Appendix II.3 of The Critique Of Pure Reason, beginning on or near page 774.
An article (co-authored with Stephen R. Palmquist) published in the October, 2009, edition of The Journal of Religion of the University of Chicago and defending Abraham against Kant's charge of immoral conduct in the attempted slaying of Abraham's son. See also a related and personal addendum: Further Analogies.
Kantian response to Sagan's criticism of Kant's moral "proof" of the existence of God. Composed 2011. This also serves as an introduction to an imagined Lecture at an Atheist Youth Camp.
A brief summary of my understanding of the genesis and core of the faith of Islam.
And without ever having been informed about any number beyond 11? Composed 2001.
An exposition of Kant's subjective and objective deductions of the categories with regard to the determination of how dreams are discerned as different from perceptions of our waking hours. This constitutes also a commentary on Kant's "Refutation of Skeptical Idealism" of René Descares. Composed 2001.
Reflections upon reading Thomas Reid's inquiry regarding "doublizing" of objects, and dealing in the first instance with the "split-finger" that arises when we (two-eyed people) touch our nose; and then more generally with the validity of empirical concepts
Translations of Selected Works by Kant Available for Download
Constitution for a Community of Sovereigns
While not immediately inspired by, certainly this essay is compatible with, and spiritually kin to, Wesley's (Standard) Sermon 30, "Upon Our Lord's Sermon On the Mount" (Discourse X), and especially paragraph 21 forward. Composed 1994.
Here I seek to formulate as clearly as possible the liberation of the Christian faith from the materialism of the context of its Jewish origins. Composed 2002.
I think I have expressed here a very coherent understanding of Paul's letter.