Kant's concept of history still has a strong residue of philosophy of natural rights. He lived in an era that happened to experience the American War of Independence and the French Revolution. A strong sense of the times prompted Kant to think carefully-through the power of philosophy, of course-about the essential significance of history. Therefore, his history is first of all a history of reflection, that is, a view of history that highlights philosophical functions. The basic premise of this view is the plasticity of history, and various human activities meet in the historical trend. In the end, various small conscious behaviors promoted the progress of history. Kant's optimistic attitude towards history is the concrete embodiment of natural rights theory in historical philosophy. If people's subjective initiative can become a force for progress, then Kant's basic attitude towards historical development is correct. Of course, from the perspective of historical development, human beings are just as Kant said: "As far as it is concerned, in the final analysis, everything is made up of stupid and naive vanity, even naive sin and the desire to destroy the fire." However, this does not mean that Kant has completely despaired of mankind. On the contrary, under the general historical concept, Kant pointed out the specific path of human progress through the deduction of propositions, which shows that Kant did not despair. He just hopes that under a conscious and planned guidance or planning, mankind can embark on a broad road leading to permanent peace and realize its own perfection.

1 Enlightenment and Personal Value

Kant's philosophy of history was deeply influenced by the Enlightenment. To some extent, Kant's philosophy is the product of the Enlightenment. The basic point of the Enlightenment is to recognize and respect human values. Since the British bourgeois revolution, individual independence has become increasingly prominent in the historical movement for more than a century. After the French Revolution, the status dispute between man and God was marked with a symbol, but the value of man became increasingly apparent. He urgently needs to prove the rationality of his existence through various practical behaviors. Kant tried to answer this question in his thinking about the Enlightenment, that is, whether human beings have enough rationality to complete their historical tasks. Kant continued from the theory of natural rights, pointing out that people with different natural tickets will make their actions conform to natural purposes. It has been proved that human beings can get out of the natural state. The cognition of nature makes human beings reflect on the barbarism of the primitive state, that is, enter the civilized state. The basic premise of the transition from a natural state to a civilized state is the emergence of individual rationality, which leads human beings out of the wilderness of Lin Mang and into villages and towns. This change process reflects the historical development of mankind. For Kant, reason plays a leading role in it. For the first time in history, individual value is shown under the guidance of rationality, and there is sufficient evidence in human history to prove that the possibility of rationality promoting historical progress exists. The enlightenment that Kant experienced personally made another leap in the individual value of human beings, subverted the religious theocracy in the Middle Ages and endowed people with lofty status. In Kant's view, this is the first time that human beings have obtained rational guidance, thus providing spiritual premise and ideological basis for becoming citizens.

2 Historical rationality and the construction of civil society

History itself will give definite enlightenment to the future, otherwise, we will acquiesce that history itself is completely planned, and human beings are actually unaware of their historical responsibilities. In personal moral construction, each moral individual points moral practice to the heart through small-scale cultivation. In this way, self-cultivation has become the only way for personal moral sublimation. However, the sublimation of individual morality can hardly become collective consciousness. It is possible for a collective individual to realize what his responsibility is in a * * * isomorphic whole, and the basic function of historical consciousness is to unify all kinds of individual consciousness at the spiritual level and form a * * * same cultural background and knowledge structure about the past. On the basis of this unified thought, the * * * isomorphism is temporarily shaped, and the * * * isomorphism is a narrow ethnic group. Make people become citizens of the world, that is, under the guidance of historical reasoning, human beings will become citizens of the same body in the world. Of course, this world has a basic feature, that is, a simple combination of human groups or countries, but a civil brake of universal rule of law. Only in this moment, the talent endowed by nature will give full play to its intrinsic value. It is also the whole of human morality. It is a state of human existence, realizing universal rationality, and it is necessary to establish this kind of brake for a period of time. A basic premise is a completely just citizen constitution. Kant's view obviously comes from the practice of the English revolution. A country based on the rule of law, which made the supreme ruler obey the law, became the most powerful empire of that era. Compared with Germany's brief braking at that time, Britain's rule of law civilization has great attraction to Kant, which has also become a realistic source of citizens' universal rule of law interests.

World history and natural planning

Behind the theory of historical planning is a summary of historical stages. Kant's historical narration about Greece and Rome is to express a systematic historical development model. His statement may be of great inspiration to Hegel (see Hegel's Historical Philosophy on the Historical Stages of Dongli, Greece, Rome and Germanic). We can see the same expression pattern in Fichte. History develops from low to high in a certain order. Behind this historical development model of linear logic is a full affirmation of the possibility of human progress. This kind of historical optimism came to an abrupt end during the two world wars, but we must admit that human beings (especially the history from the end of the ninth century to today) have only realized Kant's expectations to a certain extent. The remnants of Kant's theory of historical stages and the theory of natural state make it the swan song of Hobbes' tradition, and also open the precedent of modern history. The development pattern of world history may not be as simple as imagined. According to a timetable drawn up by Kant's so-called nature, the Japanese standards in each stage will be realized one by one, and the natural plan that finally reaches the peak of world history (or citizens who temporarily have universal rule of law) will lead to the end of history. Of course, it would be a good thing if all kinds of man-made disasters, especially wars, could be put an end to. However, whether it is the completely rational world of Kant's successor Fichte or Hegel's Germanic world, we can accept the view of the end of history. Therefore, even if there is a plan drawn up by nature in advance, the world history of the universe will come to an end in the future.

To sum up, Kant's history explored the value of individuals in a small scale in the baptism of the Enlightenment, and inserted the theory of natural rights into individuals through the theory of natural tickets. In addition, the realization of the ultimate value of individuals must be combined with the universal world history, because Kant hopes that the ultimate goal of individuals is to become citizens of the world, and their rich spirit will inevitably end the universal world history. Nature's plan has subtly realized Kant's dream, and a citizen brake ruled by law will be born in the future. Through a brief review of Kant's history, we can hardly see that even under the great influence of the Enlightenment, the earlier theory of natural rights still occupied the main consciousness of Kant's historical view, and it was not until Hegel's era that this theory of natural rights really stepped off the historical stage.

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