ABSTRACT
In April, 1924; there assembled at Königsberg, the capital of Eastern Prussia, a great gathering of scholars, writers, University Professors, Academicians and others. There is scarcely a sphere in the realm of intellectual effort and achievement that does not stand under the direct influence of the author of the "critical philosophy" as embodied in his "Critique of Pure Reason". But then there is another great objection which Kant raises to the ethics of Judaism. He emphatically maintains that moral rectitude should have no causal nexus with human happiness, and that any thought of benefit which a morally good action may bring to him who performs it vitiates a priori the ethical quality of the action. The fact is that Kant's limited knowledge of Judaism led him to believe that the Jewish Law made the promised reward or the predicted punishment the motive for doing good or avoiding evil, instead of its necessary corollary.
