WorkImmanuel Kant

What Does It Mean to Orient Oneself in Thinking?

Kant's 1786 intervention in the quarrel that outlived Mendelssohn: how reason can find its bearings past all experience without either proving God or leaping blindly to faith.

by Immanuel Kant36 passages held

German, the original language

Original title: Was heißt: sich im Denken orientieren?
First published: 1786(aged 62)
Original language: German

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Overview

When Moses Mendelssohn died in January 1786, some of his friends blamed the quarrel that had consumed his last year. Friedrich Heinrich Jacobi had gone public with a claim that Lessing, the great man of the German Enlightenment, had privately confessed himself a Spinozist — which in the vocabulary of the day meant an atheist and a fatalist. Jacobi's point ran wider than one dead poet: follow reason honestly, he argued, and it takes you to Spinoza's godless machine, so the only escape is a leap into faith. Mendelssohn had defended reason and a rational religion, and had rushed his reply to the printer in the cold weeks before he died. Into this Kant stepped, in the Berlinische Monatsschrift in October 1786, with a strange and durable image. Thinking about what lies past all experience — God, the soul, the supersensible — is like finding your way in the dark: you cannot see the road, but you can orient yourself by an inner feeling of which way is right, a need of reason that points without proving. That, he argues, is neither Jacobi's surrender of reason nor the dogmatist's false proofs, but reason keeping faith with itself where knowledge stops. The essay is Kant refusing both sides of a fight that was tearing German letters apart, and it is where his idea of a purely rational faith gets its sharpest short statement.

Key concepts

What is the 'orientation' Kant's title borrows from?

Literally, finding your bearings in space — placing east in the dark. You cannot see the road, but an inner feeling of right and left lets you locate yourself. Kant transfers this to thinking about what lies past all experience: where knowledge offers no map, you orient by a felt need of reason rather than by proof.

What does Kant mean by a 'need of reason'?

A need of reason is a subjective necessity to assume something reason cannot prove — here, the existence of God — because reason cannot complete its own proper use without it. It points the mind without demonstrating anything, and it is precisely what does the orienting when speculation has run past the edge of possible knowledge.

What is the pantheism controversy this essay steps into?

Jacobi had published that Lessing privately confessed himself a Spinozist — which in that vocabulary meant atheist and fatalist — and argued that honest reason leads straight there, so the only escape is a leap into faith. Mendelssohn defended a rational religion and died amid the quarrel. Kant writes into that fight, months after Mendelssohn's death.

What is Kant's 'rational faith'?

It is a belief grounded not in proof, revelation or feeling but in reason's own need, held firmly at the point where knowledge stops. Kant offers it as the third way between the dogmatist's false proofs of God and Jacobi's surrender of reason: not a leap away from reason but reason keeping faith with itself.

Themes of the book

What this book returns to, gathered into themes and ordered by how much of the text each one occupies.

Finding Your Bearings in the Dark

When thought reaches past everything experience can show it — God, the soul, the supersensible — what saves it from either false proof or a blind leap into faith?

Thinking about what lies beyond all experience is like finding one's way in the dark: the road cannot be seen, but an inner feeling of which way is right — a need of reason that points without proving — lets one orient. Written into the pantheism quarrel that outlived Mendelssohn, the image refuses both sides: neither Jacobi's surrender of reason to a leap of faith nor the dogmatist's counterfeit proofs, but reason keeping faith with itself where knowledge stops. It is where Kant's idea of a purely rational faith gets its sharpest short statement.

reason
faith
epistemology
metaphysics
autonomy
freedom
truth
orientation
rational faith

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Within this work

passages held: 36
distinct concepts: 100
by passages held, corpus-wide: #700

What this book thinks together

The wheel takes this book’s leading concepts and shows how often they come up together. The wider the band between two, the more of its passages speak of both. Among them, most often together: “orientation” and “subjectivity”.

Concept co-occurrence, strongest first 5 concepts, joined by 8 pairings. 36 pairings reach beyond these concepts and are not drawn.
Concept	Paired concept	Shared passages
orientation	subjectivity	4
epistemology	rational faith	3
epistemology	reason	2
orientation	reason	2
epistemology	subjectivity	1
orientation	rational faith	1
rational faith	reason	1
reason	subjectivity	1

Works held

The author's work in order, this book marked in place. Your-language title first, the original beneath it where the two differ; side chips show which full texts are held.

1764 Inquiry Concerning the Distinctness of the Principles of Natural Theology and Morality (Untersuchung über die Deutlichkeit der Grundsätze der natürlichen Theologie und der Moral)
Kant's runner-up entry in the Berlin Academy's prize contest, and the sharpest of the pre-critical essays: it already sets philosophy's method against mathematics', the problem the first Critique would finally resolve.
DE
1764 Observations on the Feeling of the Beautiful and Sublime (Beobachtungen über das Gefühl des Schönen und Erhabenen)
The popular essay of Kant's pre-critical years, twenty-six years before the Critique of Judgement gave taste a rigorous grounding; its remarks on race and sex now drive much of the scholarship on him.
DE
1766 Dreams of a Spirit-Seer, Elucidated by Dreams of Metaphysics (Träume eines Geistersehers, erläutert durch Träume der Metaphysik)
The anonymous, ironic book of 1766 in which Kant's faith in speculative metaphysics visibly collapses — the clearing of the ground that the first Critique, fifteen years later, would build on.
DE
1781 The Critique of Pure Reason (Kritik der reinen Vernunft)
The book at the centre of everything after it: the first of the three Critiques, revised almost past recognition for its 1787 second edition, and the work the Prolegomena was written to explain.
DEEN
1783 Prolegomena to Any Future Metaphysics
Written to salvage the Critique of Pure Reason after its baffled reception, this shorter 1783 restatement runs the same argument in reverse, and became most readers' first encounter with Kant.
DEEN
1784 An Answer to the Question: What Is Enlightenment? (Beantwortung der Frage: Was ist Aufklärung?)
The most quoted thing Kant wrote, and among the shortest: a 1784 magazine answer to a question a Berlin pastor had left hanging, and the defining slogan of the German Enlightenment.
DE
1784 Idea for a Universal History with a Cosmopolitan Purpose (Idee zu einer allgemeinen Geschichte in weltbürgerlicher Absicht)
The essay where Kant first treats history as more than chronicle — nine propositions arguing it has a hidden rational shape; the seed of Perpetual Peace, and a device Hegel later took over.
DE
1785 Fundamental Principles of the Metaphysic of Morals (Grundlegung zur Metaphysik der Sitten)
The short, deliberately preliminary book that isolates the categorical imperative before building anything on it; three years later the Critique of Practical Reason would give the same moral law its fuller grounding.
DEEN
1786 What Does It Mean to Orient Oneself in Thinking? (Was heißt: sich im Denken orientieren?) you are here DE
1788 The Critique of Practical Reason (Kritik der praktischen Vernunft)
The second of the three Critiques, and Kant's reply to those who doubted the Groundwork's freedom; it introduces the fact of reason and the postulates of God and immortality.
DEEN
1790 Critique of Judgement
The book the Romantics and the German Idealists built on: Kant's 1790 account of beauty and of purpose in nature, written to bridge the gulf that had opened between his first two Critiques.
DEEN
1793 Religion within the Boundaries of Mere Reason (Die Religion innerhalb der Grenzen der bloßen Vernunft)
The book that got Kant ordered to stop writing on religion: four essays, from 1793, rebuilding Christian doctrine on reason and consigning revelation and clergy to what Kant called counterfeit service.
DE
1795 Perpetual Peace: A Philosophical Sketch (Zum ewigen Frieden: Ein philosophischer Entwurf)
The late essay whose plan for a league of free states reached the twentieth century intact; Kant, past seventy, wrote it as Prussia pulled out of the war against revolutionary France.
DE
1797 Introduction to the Doctrine of Right (Einleitung in die Rechtslehre)
The framing section of the Doctrine of Right, the legal half of Kant's 1797 Metaphysics of Morals; it defines a right through freedom alone and ties every right to a power to coerce.
DE
1797 The Metaphysical Elements of Ethics (Die Metaphysik der Sitten)
Long read as a mere appendix to the Groundwork, this ethical half of the 1797 Metaphysics of Morals is where Kant spells out the duties of virtue; later Kantians recovered it as his theory of character.
DEEN
1798 On the Power of the Mind to Master Its Morbid Feelings by Sheer Resolution (Von der Macht des Gemüts, durch den bloßen Vorsatz seiner krankhaften Gefühle Meister zu sein)
The third part of Kant's late Conflict of the Faculties (1798), written as a reply to the physician Hufeland — a philosopher's dietetics, and his most personal page on governing the body through the mind.
DE
1803 Lectures on Pedagogy (Über Pädagogik)
One of the last books to appear under Kant's name (1803), though his editor Rink built it from lecture notes; the fullest record of Kant on education, and of his debt to Rousseau.
DE

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