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Recently Samuel Fleischacker has developed Kant’s model of enlightenment as a “minimalist enlightenment” in the tradition of a relatively thin proceduralism focused on the form of public debate and interaction. I want to discuss the possibility that such a minimalism, endorsed by Fleischacker, Habermas, Rawls, and others, benefits from a metaphysics of critical individual subjectivity as a prerequisite for the social proceduralism of the minimalist enlightenment. I argue that Kant’s enlightenment, metaphysically thicker than much contemporary proceduralism, constitutes a recovery and transformation of a subjective interiority deeply Cartesian in spirit and central to the reciprocity of the community of subjects in What is Enlightenment. This opens a space for a site of resistance to the social. Descartes’ solus secedo describes the analogical space of such a resistance for Kant’s sapere aude. The Meditations thus point forward implicitly to how a rational subject might achieve critical distance from tradition in its various forms, epistemic, ethical, moral, and political.
