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(PDF) Kraynak, Robert, "The Influence of Kant on Christian Theology: A Debate about Human Dignity and Christian Personalism," Journal of Markets and Morality, Vol. 7:2 (Fall 2004), 517-525:Yet, in his last book, The Peasant of the Garonne, Maritain describes hisbroad vision of historical progress in the political world in terms that have nosources in Thomism and are identical to Kant’s vision of a liberal-bourgeoisorder progressing toward perpetual peace under international government:“The natural end of the history of the world is the mastery of nature by manand the conquest of human autonomy … [the goal] is to set the human personand different human groups free from … subjection to other men, and fromthat violence by which one man imposes his power on another by treating himas a mere instrument.” And “the temporal mission of the Christian … [is] tomake the earthly city more just and less inhuman, to assure everyone the goodsbasically needed for the life of the body and the spirit, as well as the respect, ineach one, of the rights of the human person, to lead peoples to a supra-nationalpolitical organization capable of guaranteeing peace in the world.”8Maritaininsists, of course, that this political vision should not be equated with the finalend of man, which is supernatural, or with the kingdom of God

(PDF) Kraynak, Robert, "The Influence of Kant on Christian Theology: A Debate about Human Dignity and Christian Personalism," Journal of Markets and Morality, Vol. 7:2 (Fall 2004), 517-525PDF) Kraynak, Robert, "The Influence of Kant on Christian Theology: A Debate about Human Dignity and Christian Personalism," Journal of Markets and Morality, Vol. 7:2 (Fall 2004), 517-525://www.researchgate.net/publication/317018654_Kraynak_Robert_The_Influence_of_Kant_on_Christian_Theology_A_Debate_about_Human_Dignity_and_Christian_Personalism_Journal_of_Markets_and_Morality_Vol_72_Fall_2004_517-525://www.researchgate.net/publication/317018654_Kraynak_Robert_The_Influence_of_Kant_on_Christian_Theology_A_Debate_about_Human_Dignity_and_Christian_Personalism_Journal_of_Markets_and_Morality_Vol_72_Fall_2004_517-525://www.researchgate.net/publication/317018654_Kraynak_Robert_The_Influence_of_Kant_on_Christian_Theology_A_Debate_about_Human_Dignity_and_Christian_Personalism_Journal_of_Markets_and_Morality_Vol_72_Fall_2004_517-525 ://www.researchgate.net/publication/317018654_Kraynak_Robert_The_Influence_of_Kant_on_Christian_Theology_A_Debate_about_Human_Dignity_and_Christian_Personalism_Journal_of_Markets_and_Morality_Vol_72_Fall_2004_517-525 ://www.researchgate.net/publication/317018654_Kraynak_Robert_The_Influence_of_Kant_on_Christian_Theology_A_Debate_about_Human_Dignity_and_Christian_Personalism_Journal_of_Markets_and_Morality_Vol_72_Fall_2004_517-525 ://www.researchgate.net/publication/317018654_Kraynak_Robert_The_Influence_of_Kant_on_Christian_Theology_A_Debate_about_Human_Dignity_and_Christian_Personalism_Journal_of_Markets_and_Morality_Vol_72_Fall_2004_517-525 , in his last book, The Peasant of the Garonne, Maritain describes his
broad vision of historical progress in the political world in terms that have no
sources in Thomism and are identical to Kant’s vision of a liberal-bourgeois
order progressing toward perpetual peace under international government:
“The natural end of the history of the world is the mastery of nature by man
and the conquest of human autonomy … [the goal] is to set the human person
and different human groups free from … subjection to other men, and from
that violence by which one man imposes his power on another by treating him
as a mere instrument.” And “the temporal mission of the Christian … [is] to
make the earthly city more just and less inhuman, to assure everyone the goods
basically needed for the life of the body and the spirit, as well as the respect, in
each one, of the rights of the human person, to lead peoples to a supra-national
political organization capable of guaranteeing peace in the world.”8Maritain
insists, of course, that this political vision should not be equated with the final
end of man, which is supernatural, or with the kingdom of God. What he could
have acknowledged is that the temporal world shoul, in his last book, The Peasant of the Garonne, Maritain describes his
broad vision of historical progress in the political world in terms that have no
sources in Thomism and are identical to Kant’s vision of a liberal-bourgeois
order progressing toward perpetual peace under international government:
“The natural end of the history of the world is the mastery of nature by man
and the conquest of human autonomy … [the goal] is to set the human person
and different human groups free from … subjection to other men, and from
that violence by which one man imposes his power on another by treating him
as a mere instrument.” And “the temporal mission of the Christian … [is] to
make the earthly city more just and less inhuman, to assure everyone the goods
basically needed for the life of the body and the spirit, as well as the respect, in
each one, of the rights of the human person, to lead peoples to a supra-national
political organization capable of guaranteeing peace in the world.”8Maritain
insists, of course, that this political vision should not be equated with the final
end of man, which is supernatural, or with the kingdom of God. What he could
have acknowledged is that the temporal world shoul

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