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In 'Beyond the Myth of the Myth: A Kantian Theory of Non-Conceptual Content', Robert Hanna argues for a very strong kind of non-conceptualism, and claims that this kind of non-conceptualism originally has been developed by Kant. But according to 'Kant's Non-Conceptualism, Rogue Objects and the Gap in the B Deduction', Kant's non-conceptualism poses a serious problem for his argument for the objective validity of the categories, namely the problem that there is a gap in the B Deduction. This gap is that the B Deduction goes through only if conceptualism is true, but Kant is a non-conceptualist. In this paper, I will argue, contrary to what Hanna claims, that there is not a gap in the B Deduction.
Francesca Y. Albertini (1974-2011) compares Maimonides' idea of peace, as developed in MT Sefer shofetim (Book of Judges), with Kant's work on the notion of "eternal peace" (Zum ewigen Frieden). Both authors develop a historical vision pointed against the use of force and war in light of a framework not limited by historical time (messianic age, eternity). Despite all differences in method and historical context, the authors agree on the notion that universal ethics provides the basis of a determination of right grounded in the will. Maimonides' universal messianism as well as Kant's universal history emphasize the pivotal role and decisive responsibility of the human being in realizing, through reason, the reign of peace and prosperity on earth first envisioned by the biblical prophets. These utopias continue to challenge us, especially in this day and age.