This book examines the importance of the Enlightenment for understanding the secular outlook of contemporary Western societies. It shows the new ways of thinking about religion that emerged during the 17th and 18th centuries and have had a great impact on how we address problems related to religion in the public sphere today. Based on the assumption that political concepts are rooted in historical realities, this collection combines the perspective of political philosophy with the perspective of the history of ideas. Does secularism imply that individuals are not free to manifest their beliefs in public? Is secularization the same as rejecting faith in the absolute? Can there be a universal rational core in every religion? Does freedom of expression always go hand in hand with freedom of conscience? Is secularism an invention of the predominantly Christian West, which cannot be applied in other contexts, specifically that of Muslim cultures? Answers to these and related questions are sought not only in current theories and debates in political philosophy, but also in the writings of Immanuel Kant, Benedict Spinoza, Thomas Hobbes, Anthony Collins, Adriaan Koerbagh, Abbe Claude Yvon, Giovanni Paolo Marana, and others.

Kant’s defence of religion and attempts to reconcile faith with reason position him as a moderate Enlightenment thinker in existing scholarship. Challenging this view and reconceptualising Kant’s religion along rationalist lines, Anna Tomaszewska sheds light on its affinities with the ideas of the radical Enlightenment, originating in the work of Baruch Spinoza and understood as a critique of divine revelation. Distinguishing the epistemological, ethical and political aspects of such a critique, Tomaszewska shows how Kant’s defence of religion consists of rationalizing its core tenets and establishing morality as the essence of religious faith. She aligns him with other early modern rationalists and German Spinozists and reveals the significance for contemporary political philosophy. Providing reasons for prioritizing freedom of thought, and hence religious criticism, over an unqualified freedom of belief, Kant's theology approximates the secularising tendency of the radical Enlightenment. Here is an understanding of how the shift towards a secular outlook in Western culture was shaped by attempts to rationalize rather than uproot Christianity.

The book addresses the debate on whether the representational content of perceptual experience is conceptual or non-conceptual, by bringing out the points of comparison between Kant's conception of intuition and the contemporary accounts of non-conceptual content, encountered in the writings of G. Evans, Ch. Peacocke, F. Dretske, T. Crane, M. G. F. Martin, and others. Following R. Aquila's reading of Kant's conception of representation, the author argues that intuition (Anschauung, intuitus) provides the most basic form of intentionality - pre-conceptual reference to objects, which underlies the acts of conceptualization and judgment. The book advances an interpretation of Kant's theory of experience in the light of such questions as: Does conscious perceptual experience of objects require that subjects possess concepts of these objects? Do the contents of experience differ from the contents of beliefs or judgments? And if they do, what accounts for this difference? These questions take us to the most puzzling philosophical topic of the relation between mind and world. Anna Tomaszewska argues that this relation does not involve conceptual capacities alone but also, on the most basic level of perceptual experience, pre-cognitive "sensible intuition," enabling relatedness to objects that remains uninformed by concepts. In a nutshell, on her interpretation, Kant can be taken to subscribe to the view that perceptual cognition does not have rational underpinnings.

Kant’s defence of religion and attempts to reconcile faith with reason position him as a moderate Enlightenment thinker in existing scholarship. Challenging this view and reconceptualising Kant’s religion along rationalist lines, Anna Tomaszewska sheds light on its affinities with the ideas of the radical Enlightenment, originating in the work of Baruch Spinoza and understood as a critique of divine revelation. Distinguishing the epistemological, ethical and political aspects of such a critique, Tomaszewska shows how Kant’s defence of religion consists of rationalizing its core tenets and establishing morality as the essence of religious faith. She aligns him with other early modern rationalists and German Spinozists and reveals the significance for contemporary political philosophy. Providing reasons for prioritizing freedom of thought, and hence religious criticism, over an unqualified freedom of belief, Kant's theology approximates the secularising tendency of the radical Enlightenment. Here is an understanding of how the shift towards a secular outlook in Western culture was shaped by attempts to rationalize rather than uproot Christianity.