The Coherence of Kant's Transcendental Idealism

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The Coherence of Kant's Transcendental Idealism
Publisher: Springer(2004-05-11)
ISBN-10: 1402025807
PDF 2.3 Mb 295 pages


This book presents a new interpretation of Kant’s theory of knowledge that emphasizes the coherence and plausibility of his doctrine of transcendental idealism. Many interpreters believe that Kant’s transcendental idealism is an incoherent theory. Some have attempted to respond to this charge. Yet, as the author demonstrates, the interpretations that seek to vindicate Kant’s theory continue to be committed to some claims that evoke the charge of incoherence. One type of claim which does so is connected to the contradictory notion of subjective necessity. The other type of claim is related to the supposition that knowledge of the reality of appearances entails knowledge of the reality of things in themselves. The interpretation presented in this book does not involve any of these claims. Part One of this book presents an analysis of Kant’s concept of a priori knowledge and of his response to skepticism about synthetic a priori knowledge that specifies the content of such knowledge without invoking the notion of subjective necessity. Part Two presents an account of the non-spatiotemporality of things in themselves that does not entail knowledge of the reality of things in themselves. Part Three presents a new interpretation of transcendental synthesis, the transcendental "I" and of the role of transcendental self-consciousness in synthetic a priori knowledge which emphasizes the originality of Kant’s account of self-knowledge and subjectivity. The arguments presented in this book relate Kant’s ideas to current debates in epistemology, metaphysics and the philosophy of mind in a way that underscores their invaluable relevance to present-day philosophical discourse.

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Foucault and Kant (some references)

link: ahp.yorku.ca

Some articles (in english) on Foucault and Kant

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Naamah Akavia - Writing “The Case of Ellen West”: Clinical Knowledge and Historical Representation

Akavia , Naamah. Writing “The Case of Ellen West”: Clinical Knowledge and Historical RepresentationScience in Context 21(1), 119–144 (2008). (PDF file)

Argument
“The Case of Ellen West” was published by the Swiss psychiatrist, Ludwig Binswanger, in 1944–1945. The case-history depicts the illness and suicide of a young woman who was his patient twenty years earlier. It came to be considered one of the paradigmatic studies of the newly established discipline of Daseinsanalyse, an attempt to synthesize existential philosophy and therapeutic practice. This paper analyzes the case-study, employing newly uncovered archival material to expose important details regarding the treatment of Ellen West (a pseudonym) and the posthumous writing of her case-history. The richness of the archival sources and the various historiographical characteristics they exhibit raise methodological questions about the potentialities and limitations of historical representation. The new data will thus serve as a platform from which to explore and discuss more generally the problems involved in historical reconstruction – of both subjective experience and clinical knowledge – and the questions of authorship and intertextuality in the genre of the case-history.

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Daniel Defoe - The History of the Devil (1727)

img261/4778/imagethepoliticalhistorzb7.jpg

a contemporary cover

link: archive.org (and here, 1840 edition)

Domain: Literature, Religion. Genre: Treatise, Satire, Novel. Country: England, Britain, Europe.

The Political History of the Devil – or, to give it its full title, The Political History of the Devil, as well Ancient as Modern: in Two Parts. Part I. Containing a State of the Devil’s Circumstances, and the various Turns of his Affairs, from his Expulsion out of Heaven, to the Creation of Man; with Remarks on the several Mistakes concerning the Reason and Manner of his Fall. Also his Proceedings with Mankind ever since Adam, to the first planting of the Christian Religion in the World. Part II. Containing his more private Conduct, down to the Present Times: his Government, his Appearances, his Manner of Working, and the Tools he works with. Bad as he is, the Devil may be abus’d, Be falsly charg’d, and causelessly accus’d, When Men, unwilling to be blam’d alone, Shift off those Crimes on Him which are their Own – is a work of some 258 octavo pages. It offers a serio-comic satire on both mankind and popular ideas of the devil. Whilst Defoe sees evidence of the devil’s handiwork everywhere, he mocks medieval and Catholic images of a terrifying devil “broiling [sinners] upon Gridirons, hanging them up upon Hooks”. Rather than seeing the devil as the unique source of human iniquity, Defoe has the devil return to earth after hundreds of years of absence to discover mankind committing evil acts without having consulted him, and then blaming him as the cause. Furthermore, the devil discovers that human beings are capable of far more devious and criminal acts than he could ever have conceived or devised. Thus, the work recognizes the Divine order of the world, and Defoe proves himself a devout Presbyterian; but the work attributes disorder, first, to the devil’s desire to wreak chaos upon earth and, secondly, to the manner in which man may, on the one hand, be persuaded by the devil to disrupt the initial order of Eden, but, on the other, act on his own with evil intent.

As the extended title indicates, The Political History of the Devil is divided into two parts. In the first part Defoe discusses Biblical narrative and devotes himself to the devil’s influence upon human beings. In the second part he focuses on modern politics and government, pointing out how recent and contemporary politicians have been influenced by the devil.

In the first part, comprising eleven chapters, Defoe claims that the devil has two undeniable traits: (1) he is a believer and (2) he fears God. Defoe believes that the devil could be an historian were he ever to tell the truth, but that is not his way. The devil has no permanent or visible shape. He is capable of entering any shape he desires to achieve his ends. With his multiple identities, he is identified by many names in the Hebrew Scriptures or in the New Testament: the Serpent (Gen. iii.1), the great red Dragon (Rev. xii.3), Satan (Job i.), the Prince of the power of the air (Eph.ii.2), and Lucifer (Isa.xiv.12), to l [source]

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List of Complete Works of Martin Heidegger

link

This is a list of the complete works of Martin Heidegger. The numbers are those assigned to each work in the official collection, the Gesamtausgabe, which is still an ongoing effort. The Gesamtausgabe is published by Vittorio Klostermann, Frankfurt am Main.

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Slavoj Zizek - Hegel - Chesterton: German Idealism and Christianity

link

According to a commonplace, Judaism (and Islam) is a "pure" monotheism, while Christianity, with its Trinity, is a compromise with polytheism; Hegel even designates Islam as THE "religion of sublimity" at its purest, as the universalization of the Jewish monotheism:

"In Mohammedanism the limited principle of the Jews is expanded into universality and thereby overcome. Here, God is no longer, as with the Asiatics, contemplated as existent in immediately sensuous mode but is apprehended as the one infinite sublime Power beyond all the multiplicity of the world. Mohammedanism is, therefore, in the strictest sense of the world, the religion of sublimity."1

This, perhaps, explains why there is so much anti-Semitism in Islam: because of the extreme proximity of the two religions. In Hegelese, in Judaism, Islam encounters ITSELF in its "oppositional determination," in the mode of particularity. Against this, one should argue that it is Judaism which is an "abstract negation" of polytheism and, as such, still haunted by it (Jehovah - plural; do not celebrate other gods IN FRONT OF ME; etc.), while Christianity is the only TRUE monotheism, since it includes self-differentiation into the One - its lesson is that, in order to have truly One, you need THREE. Here Hegel's logic of triads gets stuck into a deadlock: the triad that offers itself is that of Judaism - Christianity - Islam: first the immediate/abstract monotheism which, as the price to be paid for its immediate character, has to be embodied in a particular ethnic group (which is why Jews renounce all proselytism); then Christianity; then Islam, the only TRUE universal monotheism. What would be an alternative here?

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Pedro Costa Rego - Reflexão e fundamento: sobre a relação entre gosto e conhecimento na estética de Kant

REGO, Pedro Costa. Reflexão e fundamento: sobre a relação entre gosto e conhecimento na estética de Kant. Kriterion [online]. 2005, vol. 46, no. 112

RESUMO

A Crítica da Faculdade do Juízo, de Kant, é primordialmente uma investigação crítica acerca de uma certa classe de juízos chamados reflexionantes, que se subdivide em dois grupos, estéticos e teleológicos, e se define em oposição a uma outra classe, a dos chamados juízos determinantes. Nosso objetivo neste artigo é elaborar a hipótese de um privilégio fundacional do juízo reflexionante estético relativamente ao conhecimento determinante. Para tanto, pretendemos cumprir duas etapas. Em primeiro lugar, procederemos a uma análise da conexão entre os temas centrais — e aparentemente dissociados — do belo e da faculdade do juízo enquanto tal que justifica a passagem do projeto de uma crítica do gosto ao de uma crítica do juízo e delimita como alvo da obra o fundamento de determinação (Bestimmungsgrund) de uma "intersubjetividade" conceitualmente indeterminada. Em segundo lugar, passaremos à análise da relação entre a reflexão e o princípio da finalidade da natureza, com base na Introdução da terceira Crítica, a fim de identificar, na formulação "prática" do princípio do gosto, o germe de uma anterioridade que subordina a determinação à reflexão estética.

Palavras-Chave: Reflexão, Finalidade, Juízo de Gosto, Faculdade do Juízo


ABSTRACT

Kant's Critique of Judgment is chiefly a critical investigation into a certain class of judgments identified as "reflective", divided into the aesthetic and the teleological sub-classes and defined in opposition to those termed by Kant "determinant judgments". In this paper I intend to elaborate, in two expositive moments, the hypothesis of a foundational primacy of reflective aesthetic judgment over determinant knowledge. Firstly, I analyse the connection between the main themes — apparently dissociated — of beautiful and faculty of judgment in order to disclose both the ground of Kant's move from a Critique of Taste into a Critique of Judgment and the determining ground of a conceptually indeterminate intersubjectivity considered as the main aim of the work. In the next step I investigate the relationship between reflection and the principle of finality of nature on the basis of third Critique's Introduction in order to verify, through the "practical formula" of the principle of taste, the accuracy of the thesis supporting the primacy of aesthetic reflection over determination.

Keywords: Reflection, Finality, Judgment of Taste, Faculty of Judgment


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Fernando Vidal - La psychologie empirique et son historicisation pendant l’Aufklärung

link


Pendant le XVIIIème siècle en Allemagne, la psychologie empirique atteint un degré d’autonomie considérable. Dans le système des connaissances, la science naturelle de l’âme unie au corps se détache de la pneumatologie pour devenir une discipline de base de l’anthropologie, ou « science de l’homme ». Quant à sa présence dans la culture bourgeoise et dans les institutions académiques, la psychologie empirique s’élabore dans des genres « populaires » (essais, romans, revues) et en même temps s’intègre à l’université, sous la forme d’enseignements, de traités et de manuels. C’est d’une façon tout à fait originale et inconnue dans les autres disciplines scientifiques qui prennent corps à l’époque, que l’histoire de la psychologie, comme espèce historiographique, contribue à délimiter la nouvelle discipline et à renforcer son autonomie naissante. C’est ce que nous étudierons ici en suivant le chemin qui relie les fragments épars d’histoire de la psychologie que l’on trouve dans l’Histoire critique de la philosophie de Johann Jacob Brucker (1742-1747) et l’Histoire de la psychologie de Friedrich August Carus. Parue en 1808 à titre posthume, celle-ci constitue la première publication en son genre.

Mots-clés : psychologie empirique, anthropologie, science de l’homme, historiographie, pneumatologie, association des idées, Brucker, Carus, Hißmann, Wolff.

Empirical psychology attained a considerable degree of autonomy during the XVIIIth century in Germany. Within the system of knowledge, psychology, as natural science of the soul joined with the body, detached itself from pneumatology, and became a basic discipline of anthropology, or general « science of man ». It also entered bourgeois culture and learned institutions. On the one hand, it adopted « popular » forms (essays, novels, magazines). On the other hand, it became the subject of academic teaching, textbooks, and treatises. The development of the history of psychology as a historiographical genre helped define the new discipline, and reinforced its nascent autonomy. This article will study such development as it took place between the scattered fragments of a history of psychology included in Johann Jacob Brucker’s Critical history of philosophy (1742-1747) and the posthumous publication in 1808 of Friedrich August Carus’s History of psychology, the first of its kind.

Keywords : empirical psychology, anthropology, science of Man, historiography, pneumatology, Association of Ideas, Brucker, Carus, Hißmann, Wolff.

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The Complete Works of Chuang Tzu - translated by Burton Watson

link1, link2

http://www.takaoclub.com/foxmyths/WuCheng/ChuangTzu1.jpg

Contents

1 : Free and Easy Wandering
2 : Discussion on Making All Things Equal
3 : The Secret of Caring for Life
4 : In the World of Men
5 : The Sign of Virtue Complete
6 : The Great and Venerable Teacher
7 : Fit for Emperors and Kings
8 : Webbed Toes

9 : Horses' Hoofs
10 : Riffling Trunks
11 : Let It Be, Leave It Alone
12 : Heaven and Earth
13 : The Way of Heaven
14 : The Turning of Heaven
15 : Constrained in Will
16 : Mending the Inborn Nature
17 : Autumn Floods

18 : Perfect Happiness
19 : Mastering Life
20 : The Mountain Tree
21 : T'ien Tzu-fang
22 : Knowledge Wandered North
23 : Keng-sang C'hu
24 : Hsu Wu-kei
25 : Tse-yang

26 : External Things
27 : Inputed Words
28 : Giving Away a Throne
29 : Robber Chih
30 : Discoursing on Swords
31 : The Old Fishermman
32 : Lieh Yu-k'ou
33 : The World


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Tim Lewens - The philosophy of biology: a selection of readings and resources

link: hps.cam.ac.uk

The literature on the philosophy of biology is enormous; what follows only scratches the surface. Here I have restricted myself mainly to evolutionary biology, although there are short sections on evolutionary epistemology and evolutionary ethics. I have tried to include a handful of the best, the most interesting or the most often slated books and articles under each topic heading. These selections are intended as starting points for the interested student. Those who want to go further will have to follow their noses. Sterelny and Griffiths (1999) provide useful assistance to nose followers in the form of very up-to-date reading lists at the end of each of their chapters. Their book would also be a good starting point for researchers interested in topics that are not covered here – for example, issues in the philosophy of molecular biology and the philosophy of ecology, or traditional questions for philosophy of biology such as how to define life and how to define fitness.


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Hegel E-Books

http://www.hegelbrasil.org/hegel.jpg

Primary and secondary texts. Various editions and languages

and

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Lorem Ipsum

"All testing, all confirmation and disconfirmation of a hypothesis takes place already within a system. And this system is not a more or less arbitrary and doubtful point of departure for all our arguments; no it belongs to the essence of what we call an argument. The system is not so much the point of departure, as the element in which our arguments have their life."
- Wittgenstein

Lorem Ipsum

"Le poète ne retient pas ce qu’il découvre ; l’ayant transcrit, le perd bientôt. En cela réside sa nouveauté, son infini et son péril"

René Char, La Bibliothèque est en feu (1956)


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