Immanuel Kant ( 22 April 1724 - 12 February 1804) was an influential German philosopher[23] in the Age of Enlightenment. In his doctrine of transcendental idealism, he argued that space, time, and causation are mere sensibilities; "things-in-themselves" exist, but their nature is unknowable.[24][25] In his view, the mind shapes and structures experience, with all human experience sharing certain structural features. In one of his major works, the Critique of Pure Reason (1781; second edition 1787),[26] he drew a parallel to the Copernican revolution in his proposition that worldly objects can be intuited a priori ('beforehand'), and that intuition is therefore independent from objective reality.[b]
Kant believed that reason is also the source of morality, and that aesthetics arise from a faculty of disinterested judgment. Kant's views continue to have a major influence on contemporary philosophy, especially the fields of epistemology, ethics, political theory, and post-modern aesthetics. He attempted to explain the relationship between reason and human experience and to move beyond the failures of traditional philosophy and metaphysics. He wanted to put an end to what he saw as an era of futile and speculative theories of human experience, while resisting the skepticism of thinkers such as David Hume. He regarded himself as showing the way past the impasse between rationalists and empiricists,[28] and is widely held to have synthesized both traditions in his thought.[29]
Kant was an exponent of the idea that perpetual peace could be secured through universal democracy and international cooperation. He believed that this would be the eventual outcome of universal history, although it is not rationally planned.[30] The nature of Kant's religious ideas continues to be the subject of philosophical dispute, with viewpoints ranging from the impression that he was an initial advocate of atheism who at some point developed an ontological argument for God, to more critical treatments epitomized by Schopenhauer, who criticized the imperative form of Kantian ethics as "theological morals" and the "Mosaic Decalogue in disguise",[31] and Nietzsche, who claimed that Kant had "theologian blood"[32] and was merely a sophisticated apologist for traditional Christian faith

Introduction Robert B. Louden; Observations on the feeling of the beautiful and sublime (1764) translated by Paul Guyer; Essay on the maladies of the head (1764) translated by Holly Wilson; Review of Moscati's work of the corporeal essential differences between the structure of animals and humans (1771) translated by Günter Zöller; Of the different races of human beings (1775) translated by Holly Wilson and Günter Zöller; Essays regarding the philanthropinum (1776/1777) translated by Robert B. Louden; A note to Physicians (1782) translated by Günter Zöller; Idea for a universal history with a cosmopolitan aim (1784) translated by Allen W. Wood; Reviews of J. G. Herder's Ideas for the Philosophy of the History of Humanity, Parts 1 and 2 (1785) translated by Allen W. Wood; Determination of the concept of a human race (1785) translated by Holly Wilson and Günter Zöller; Conjectural beginning of human history (1786) translated by Allen W. Wood; Some remarks on Ludwig Heinrich Jakob's examination of Mendelssohn's Morning Hours (1786) translated by Günter Zöller; On the Philosophers' medicine of the body (1786) translated by Mary Gregor; On the use of teleological principles in philosophy (1788) translated by Günter Zöller; From Soemmerring's On the Organ of the Soul (1796) translated by Arnulf Zweig; Anthropology from a pragmatic point of view (1798) translated by Robert B. Louden; Postscript to Christian Gottlieb Mielcke's Lithuanian-German and German-Lithuanian Dictionary (1800) translated by Günter Zöller; Lectures on pedagogy (1803) translated by Robert B. Louden.