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'The human being', Kant contends, 'is the only creature that must be educated'. Thus, for Kant, the concept of education plays a central role in the answer to one of the fundamental questions of philosophy: What is the human being? Education is the means by which the rational powers definitive of our humanity are actualised and cultivated. It is thus the process in which individuals 'become human' and, at the same time, the process in which humanity strives to improve--indeed perfect--itself so that it should become possible for us to live in conformity with the requirements of morality in a cosmopolitan realisation of the kingdom of ends. This paper examines the extent to which the introduction of artificial intelligence (AI) into educational practices forces us to rethink Kant's position. It is argued that the answer depends on whether systems embodying AI are viewed merely as tools to enhance educational practices or as fully fledged thinking subjects, capable of independent thought and agency. While the former view leaves Kant's basic position intact, the latter compels us to entertain certain important revisions, forcing us to grant that education is not exclusively a relation between human beings, as Kant maintains, and that some nonhuman entities might themselves educate and be educated. Moreover, AI might force us to rethink Kant's fundamental question 'What is the human being?' itself. I conclude, however, that notwithstanding the challenges AI poses, Kant's perspective retains its relevance even if it might benefit from supplementation and revision in light of post- and transhumanist perspectives.

Reflection on education has a central place in Kantian anthropology. The human being can only become human through education. In my analysis of Kant’s standpoint, I identify the characteristics of education that underlie Kantian anthropology: the exclusive predisposition of humans to education, the duty of a human to be educated, the communicative nature of education, education as a product and goal of humanity, the continuous development of education plans and education as a tool to improve humanity. In interpreting the latter idea, I reveal the specific optimism and pessimism of Kant’s pedagogical thought. Further, I analyse the key characteristics of education to transfer Kantian ideas to the present context. I also reformulate current problems in education in comparison to, and with the help of, Kantian pedagogical ideas. These issues are the correlation between Kant’s pedagogical anthropologism and the problem of artificial intelligence, the transformation of the teacher-student relationship, extended adolescence, personal growth of the educator, the consequences of education digitalisation, the advantages and disadvantages of using the Internet in education, the effect of an information society on education, and the role of the state in education. I conclude that commitment to Kantian principles in contemporary education is nominal rather than substantial and that embracing these principles is complicated by the pervasiveness of modern technology in human life. Overall, Kant’s pedagogical theory is the perfect reference point for an optimistic outlook on education.