Heteronomy in a sentence

The word "heteronomy" in a example sentences. Learn the definition of heteronomy and how to use it in a sentence.

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Definition of Heteronomy

  • Subordination or subjection to the law of another; political subjection of a community or state; -- opposed to autonomy.
  • A term applied by Kant to those laws which are imposed on us from without, or the violence done to us by our passions, wants, or desires.

How to use heteronomy in a sentence. Heteronomy pronunciation.

They are not valid or obligatory because God has given them (this would be heteronomy), but they should be regarded as divine because they are necessary laws of reason.
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I will therefore call this the principle of autonomy of the will, in contrast with every other which I accordingly reckon as heteronomy.
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If the will seeks the law which is to determine it anywhere else than in the fitness of its maxims to be universal laws of its own dictation, consequently if it goes out of itself and seeks this law in the character of any of its objects, there always results heteronomy.
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But what interests us more here is to know that the prime foundation of morality laid down by all these principles is nothing but heteronomy of the will, and for this reason they must necessarily miss their aim.
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In every case where an object of the will has to be supposed, in order that the rule may be prescribed which is to determine the will, there the rule is simply heteronomy; the imperative is conditional, namely, if or because one wishes for this object, one should act so and so: hence it can never command morally, that is, categorically.
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Not only so, but it is inevitably only heteronomy; the will does not give itself the law, but is given by a foreign impulse by means of a particular natural constitution of the subject adapted to receive it.
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Physical necessity is a heteronomy of the efficient causes, for every effect is possible only according to this law, that something else determines the efficient cause to exert its causality.
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For this reason a rational being must regard himself qua intelligence (not from the side of his lower faculties) as belonging not to the world of sense, but to that of understanding; hence he has two points of view from which he can regard himself, and recognise laws of the exercise of his faculties, and consequently of all his actions: first, so far as he belongs to the world of sense, he finds himself subject to laws of nature (heteronomy); secondly, as belonging to the intelligible world, under laws which being independent of nature have their foundation not in experience but in reason alone.
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If therefore I were only a member of the world of understanding, then all my actions would perfectly conform to the principle of autonomy of the pure will; if I were only a part of the world of sense, they would necessarily be assumed to conform wholly to the natural law of desires and inclinations, in other words, to the heteronomy of nature.
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But it does not in the least authorize us to think of it further than as to its formal condition only, that is, the universality of the maxims of the will as laws, and consequently the autonomy of the latter, which alone is consistent with its freedom; whereas, on the contrary, all laws that refer to a definite object give heteronomy, which only belongs to laws of nature and can only apply to the sensible world.
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This only is certain, that it is not because it interests us that it has validity for us (for that would be heteronomy and dependence of practical reason on sensibility, namely, on a feeling as its principle, in which case it could never give moral laws), but that it interests us because it is valid for us as men, inasmuch as it had its source in our will as intelligences, in other words, in our proper self, and what belongs to mere appearance is necessarily subordinated by reason to the nature of the thing in itself.
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The idea of spirit had in these presuppositions the possibility of its concrete actualization; one individual man must become conscious of the universality and necessity of the will as being the very essence of his own freedom, so that all heteronomy should be cancelled in the autonomy of spirit.
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Antonyms: subjection, liability, dependence, heteronomy, reserve, constraint, subordination, repression.
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Antonyms: subjection, heteronomy, abandon, subordination.
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Examples of Heteronomy

Example #1
Religion differs from ethics only in its form, not in its content, in that it adds to the conception of duty the idea of God as a moral lawgiver, and thus increases the influence of this conception on the will; it is simply a means for the promotion of morality.
Example #2
Thus faith is based upon duty without being itself duty: ethics is the _basis of religion_, which consists in our regarding moral laws as (_instar_, as if they were) divine commands.
Example #3
The conception of the will of every rational being as one which must consider itself as giving in all the maxims of its will universal laws, so as to judge itself and its actions from this point of view- this conception leads to another which depends on it and is very fruitful, namely that of a kingdom of ends.
Example #4
Whether this interest was private or otherwise, in any case the imperative must be conditional and could not by any means be capable of being a moral command.
Example #5
The will in that case does not give itself the law, but it is given by the object through its relation to the will.
Example #6
For by this analysis we find that its principle must be a categorical imperative and that what this commands is neither more nor less than this very autonomy.