SYLLABUS PHIL 433/533 ~ Kant's Critique of Pure Reason
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Kant's Theoretical Conception Of
KANT’S THEORETICAL CONCEPTION OF GOD Yaron Noam Hoffer Submitted to the faculty of the University Graduate School in partial fulfillment of the requirements for the degree Doctor of Philosophy in the Department of Philosophy, September 2017 Accepted by the Graduate Faculty, Indiana University, in partial fulfillment of the requirements for the degree of Doctor of Philosophy. Doctoral Committee _________________________________________ Allen W. Wood, Ph.D. (Chair) _________________________________________ Sandra L. Shapshay, Ph.D. _________________________________________ Timothy O'Connor, Ph.D. _________________________________________ Michel Chaouli, Ph.D 15 September, 2017 ii Copyright © 2017 Yaron Noam Hoffer iii To Mor, who let me make her ends mine and made my ends hers iv Acknowledgments God has never been an important part of my life, growing up in a secular environment. Ironically, only through Kant, the ‘all-destroyer’ of rational theology and champion of enlightenment, I developed an interest in God. I was drawn to Kant’s philosophy since the beginning of my undergraduate studies, thinking that he got something right in many topics, or at least introduced fruitful ways of dealing with them. Early in my Graduate studies I was struck by Kant’s moral argument justifying belief in God’s existence. While I can’t say I was convinced, it somehow resonated with my cautious but inextricable optimism. My appreciation for this argument led me to have a closer look at Kant’s discussion of rational theology and especially his pre-critical writings. From there it was a short step to rediscover early modern metaphysics in general and embark upon the current project. This journey could not have been completed without the intellectual, emotional, and material support I was very fortunate to receive from my teachers, colleagues, friends, and family. -
Kant's Critique of Pure Reason
Kant’s Critique of Pure Reason Philosophy 270 Prof. B. Look I. Some Background Look at Prolegomena: David Hume awoke Kant from his “dogmatic slumber.” Kant tried to see if he could put Hume’s problem in a general form. (p. 581b) What is the general form? In a letter in 1772 Kant raises two questions: (1) How can we be justified in applying a priori categories to appearances in advance of experience, as we must if we are to do science? (2) Can there be any justification at all for applying a priori categories to reality? The Critique is going to answer these questions Critique has two aims: (1) In the Aesthetic and the Analytic to provide a philosophical basis for physical science. Think of the notions of cause, interaction, etc. – these are necessary for science but can’t be justified empirically (2) In the Dialectic “to deny knowledge to make room for faith” (Bxxx) What is at issue? God, freedom, immortality Kant claims that his philosophy is akin to the Copernican Revolution Up to now it has been assumed that all our cognition must conform to the objects (transcendental realism), but this leads to problems concerning the possibilities of knowledge; let us assume that objects conform to our cognition (transcendental idealism) We could say that there are two competing models of knowledge: a theocentric model of knowledge and an anthropocentric model theocentric model: the standard of knowledge is a God’s-eye perspective on the way the world is; the point is to have the mind conform to the objects Æ transcendental realism anthropocentric model: the mind is to determine the way we are to conceive of objects Æ transcendental idealism II. -
The Concept of Nature in the Light of Immanuel Kant's „Critique of Pure
BTU Chair of General Ecology Concept of Nature in the „Critique of Pure Reason” 1 THE CONCEPT OF NATURE IN THE LIGHT OF IMMANUEL KANT’S „CRITIQUE OF PURE REASON” Scriptum Udo Bröring BTU, Chair General Ecology Table of Contents Summary Introductory Remarks Prerequisites: Various Philosophers and General Approaches Different Attitudes Towards Nature and the Concept of Causality The „Critique of Pure Reason” - Contents and Reception - Transcendental Aesthetics and Analytics - Transcendental Apperception and the Four Tables of Understanding, Concept of Nature Within the Transcendental Idealism Outlook: The Kantian “Critical Business” References and Further Readings Summary It is reason which prescribes its laws to the sensible universe; it is reason which makes the cosmos. (I. Kant, Prolegom. 85) The „Critique of Pure Reason” (CPR) by Immanuel Kant, first published in 1781, is one of the most important philosophical publications, and the „Copernican Revolution in Philoso- phy” was the result. Various fields of philosophical discussion are affected. I start to give a brief overview on different concepts of science (empirism, rationalism) and different attitudes towards nature before 1781. After some terminological clarifications (transcendental, analytic and synthetic a priori truths, intuition, recognition, reason, and apperception), an overview of the general contents and architecture of CPR and a brief summary of the different parts is given. Special emphasis is laid on the transcendental aesthetic and the transcendental analytic within the first part of CPR („transcendental doctrine of elements”) in order to analyze the concept of nature in the light of the CPR. Discussion within the transcendental aesthetic reveals ideality of space and time, that means that space and time are just modes of our perception („conditions of faculty of experience”) and are not within nature itself. -
Three Argument's for God's Existence Kant's Criticisms O
Kant’s Arguments for God’s Existence Introduction Background: Three Argument’s for God’s Existence Kant’s criticisms of these three arguments Ground vs. Cause: Kant’s reason for rejecting constructive proofs of God’s existence Kant’s first argument for God’s existence: God’s existence as the foundation of causal explanation Kant’s second argument for God’s existence: Natural orderliness as being grounded in the coherence of God’s mind Kant’s third argument for God’s existence: morality as grounded in the coherence of God’s mind Kant’s arguments for God as transcendental arguments Introduction Kant puts forth three arguments for God’s existence---or, what might be more accurate, three very different versions of a single such argument. Each is original and none has any obvious flaws. This is not to say that they prove what they are meant to prove, only that, if they fail to do so, it is not immediately clear why. Background: Three Argument’s for God’s Existence When philosophers try to prove God’s existence, it is almost always by way of one of the following three arguments: the ontological argument, the cosmological argument, and the teleological argument. Kant rejects each of these arguments, and his own arguments are to be understood in terms of this fact. Right now, I will state and evaluate these arguments, and then I will state and evaluate Kant’s arguments. The ontological argument: God is by definition perfect; failure to exist is an imperfection; therefore, God must exist. Analysis: This argument is a total failure, since all it shows is the truism is that if God existed, then, having as he would every conceivable perfection, he would exist— since, in other words, all it shows is that if God existed, then God would exist. -
Spinoza's Ethics Beth Lord
EDINBURGH PHILOSOPHICAL GUIDES Spinoza's Ethics Beth Lord Spinoza’s Ethics Edinburgh Philosophical Guides Series Titles in the series include: Kant’s Critique of Pure Reason Douglas Burnham with Harvey Young Derrida’s Of Grammatology Arthur Bradley Heidegger’s Being and Time William Large Plato’s Republic D. J. Sheppard Spinoza’s Ethics Beth Lord Descartes’ Meditations on First Philosophy Kurt Brandhorst Husserl’s The Crisis of European Sciences and Transcendental Phenomenology Katrin Joost Nietzsche’s Thus Spoke Zarathustra Martin Jesinghausen and Douglas Burnham Spinoza’s Ethics An Edinburgh Philosophical Guide Beth Lord Edinburgh University Press © Beth Lord, 2010 Edinburgh University Press Ltd 22 George Square, Edinburgh www.euppublishing.com Typeset in 11/13pt Monotype Baskerville by Servis Filmsetting Ltd, Stockport, Cheshire, and printed and bound in Great Britain by CPI Antony Rowe, Chippenham and Eastbourne A CIP record for this book is available from the British Library ISBN 978 0 7486 3449 1 (hardback) ISBN 978 0 7486 3450 7 (paperback) The right of Beth Lord to be identifi ed as author of this work has been asserted in accordance with the Copyright, Designs and Patents Act 1988. Contents Series Editor’s Preface vi Acknowledgements vii List of Figures viii Introduction 1 1. A Guide to the Text 15 Part I: Being, Substance, God, Nature 15 Part II: Minds, Bodies, Experience and Knowledge 49 Part III: The Affects 83 Part IV: Virtue, Ethics and Politics 103 Part V: Freedom and Eternity 136 2. Study Aids 159 Glossary 159 Further Reading 167 Types of Question you will Encounter 168 Tips for Writing about Spinoza 169 Bibliography 173 Index 179 Series Editor’s Preface To us, the principle of this series of books is clear and simple: what readers new to philosophical classics need fi rst and foremost is help with reading these key texts. -
Herr Kant, Der Alleszermalmer-Kant the "All-Crushing" Destroyer of Metaphysics: Metaphilosophy of the Critique of Pure Reason
Georgia State University ScholarWorks @ Georgia State University Philosophy Honors Theses Department of Philosophy Spring 5-18-2015 Herr Kant, der Alleszermalmer-Kant the "All-Crushing" Destroyer of Metaphysics: Metaphilosophy of the Critique of Pure Reason Jake De Backer Follow this and additional works at: https://scholarworks.gsu.edu/philosophy_hontheses Recommended Citation De Backer, Jake, "Herr Kant, der Alleszermalmer-Kant the "All-Crushing" Destroyer of Metaphysics: Metaphilosophy of the Critique of Pure Reason." Thesis, Georgia State University, 2015. https://scholarworks.gsu.edu/philosophy_hontheses/12 This Thesis is brought to you for free and open access by the Department of Philosophy at ScholarWorks @ Georgia State University. It has been accepted for inclusion in Philosophy Honors Theses by an authorized administrator of ScholarWorks @ Georgia State University. For more information, please contact [email protected]. HERR KANT, DER ALLESZERMALMER: THE “ALL-CRUSHING” DESTROYER OF METAPHYSICS KANT’S METAPHILOSOPHY IN THE CRITIQUE OF PURE REASON An Honors Thesis Submitted in Partial Fulfillment of the Requirements for Graduation with Undergraduate Research Honors Georgia State University 2015 by Jake Christopher de Backer Committee: Dr. Eric E. Wilson, Honors Thesis Director Dr. Sarah Cook, Honors College Associate Dean 27 April 2015 HERR KANT, DER ALLESZERMALMER: THE “ALL-CRUSHING” DESTROYER OF METAPHYSICS KANT’S METAPHILOSOPHY IN THE CRITIQUE OF PURE REASON by JAKE CHRISTOPHER DE BACKER Under the Direction of Dr. Eric E. Wilson ABSTRACT The Critique of Pure Reason inaugurated Kant’s Critical Philosophy. Commentators commonly distinguish between Kant’s Positive Project (PP), that is, his epistemology as laid out in the Transcendental Aesthetic and Transcendental Analytic, from his Negative Project (NP), expressed in terms of the destructive implications his epistemology has on speculative metaphysics and rational theology. -
Immanuel Kant's Theory of Knowledge: Exploring the Relation Between
Immanuel Kant’s Theory of Knowledge: Exploring the Relation between Sensibility and Understanding Wendell Allan Marinay Kant’s critique of reason does not provide an ultimate justification of knowledge, is not the last word in philosophy but is an initial thesis aimed at successfully solving the challenge posed by two warring schools of thought during Kant’s time: empiricism and rationalism.1 Following the ancient-Greek’s nothing-in-the-mind-without-passing-through-the- senses (Aristotle), Immanuel Kant’s inquiry of knowledge starts with the things “seen” or “experienced.”2 Such inquiry entails the materials and a process by which there can (probably) be known. It probes into or upon the constitution of human reason – an epistemic investigation from within yet necessarily involving from without. This is so because “in the mind we have the pure forms of sensible intuition and the pure concepts of an object in general. Extraneous to the mind we have the unknown and unknowable source of the matter for these forms, the source of that out of which our contentful experience is made.”3 Kant mentions two faculties of the mind that are involved in the knowing process, namely, sensibility and understanding. “He distinguishes between the receptive faculty of sensibility, through which we have intuitions, and the active faculty of understanding, which is the source of concepts.”4 Through the former, the objects are “given” while 1 Otfried Höffe. Immanuel Kant trans. Marshall Farrier (New York: State University of New York Press, 1994), 55. 2 We should not be misled that by starting with things seen or experienced, knowledge would mean like a result of or is consequent to such experience. -
Perception and Reflection
PERCEPTION AND REFLECTION Anil Gomes Trinity College, University of Oxford Forthcoming, Philosophical Perspectives [accepted 2017] What method should we use to determine the nature of perceptual experience? My focus here is the Kantian thought that transcendental arguments can be used to determine the nature of perceptual experience. I set out a dilemma for the use of transcendental arguments in the philosophy of perception, one which turns on a comparison of the transcendental method with the first-personal method of early analytic philosophy, and with the empirical methods of much contemporary philosophy of mind. The transcendental method can avoid this dilemma only if it commits to our possessing a capacity for imaginative reflection, one which is capable of identifying certain formal properties of experience. This result indicates some of the commitments which must be made if transcendental arguments are to be used in the philosophy of perception, and it has implications for those views that take the philosophy of perception to be autonomous of the empirical science of perception. 1. Introduction Questions about perception arise across the academy: philosophers, psychologists, neuroscientists, and others are interested in the nature of perceptual experience and its role in our cognitive life. And it is a salient fact to anyone who is interested in these questions that there is disagreement both across and within these disciplines as to the nature of perceptual experience. In some cases, this is the kind of disagreement which one would expect in any healthy body of research. But in some cases it seems to betray a deeper disagreement about the methods appropriate for studying the nature of perceptual experience. -
Transcendental Idealism, Transcendental Realism, and the Possibility of Objective Reference
University of Montana ScholarWorks at University of Montana Graduate Student Theses, Dissertations, & Professional Papers Graduate School 2008 Transcendental Idealism, Transcendental Realism, and the Possibility of Objective Reference Eric Dane Walker The University of Montana Follow this and additional works at: https://scholarworks.umt.edu/etd Let us know how access to this document benefits ou.y Recommended Citation Walker, Eric Dane, "Transcendental Idealism, Transcendental Realism, and the Possibility of Objective Reference" (2008). Graduate Student Theses, Dissertations, & Professional Papers. 1137. https://scholarworks.umt.edu/etd/1137 This Thesis is brought to you for free and open access by the Graduate School at ScholarWorks at University of Montana. It has been accepted for inclusion in Graduate Student Theses, Dissertations, & Professional Papers by an authorized administrator of ScholarWorks at University of Montana. For more information, please contact [email protected]. TRANSCENDENTAL IDEALISM, TRANSCENDENTAL REALISM, AND THE POSSIBILITY OF OBJECTIVE REFERENCE By Eric Dane Walker B.S. Cell Biology and Neuroscience, Montana State University, Bozeman, MT, 2003 B.A. Philosophy, Montana State University, Bozeman, MT, 2003 Thesis presented in partial fulfillment of the requirements for the degree of Master of Arts in Philosophy The University of Montana Missoula, MT Spring 2008 Approved by: Dr. David A Strobel, Dean Graduate School Dr. Stephen Grimm, Chair Philosophy Dr. Albert Borgmann Philosophy Dr. Gordon G. Brittan, Jr. Philosophy, Montana State University, Bozeman, MT Walker, Eric, M.A., May 2008 Philosophy Transcendental Idealism, Transcendental Realism, and the Possibility of Objective Reference Chair: Dr. Stephen Grimm The goal of my thesis is to understand why Kant thinks that transcendental idealism can secure empirical realism, the idea that there really exists an objective world that we can come to know through experience. -
Reviewing Kant's View of God's Existence and Status in Religion Revista Publicando, 5 No 15
Reviewing Kant's View of God's Existence and Status in Religion Revista Publicando, 5 No 15. (1). 2018, 199-215. ISSN 1390-9304 Reviewing Kant's View of God's Existence and Status in Religion Babak Shamshiri1, Mohammad Hasan Karimi2, Shahrzad Shahsani3, Shima Naghibi4 1 Shiraz University, [email protected] 2 Shiraz University, [email protected] 3 Shiraz University, [email protected] 4 Shiraz University, [email protected] ABSTRACT Throughout history, the main and most important subject of metaphysics, namely, God and, consequently, religion, has been at the focus of attention of philosophers and thinkers. In the philosophy of Greece and the Middle Ages, philosophical thinking began from God and led to a discussion of nature and man. But this changed in the Enlightenment era, especially in Kant's philosophy. The distinction between Kant's thinking was that he began from mankind and then began to think of God as one of the concepts of human intellect. Indeed, from the eighteenth century onwards, with the critique of pure reason and practical reason in Kant's philosophy, the concept of God, and consequently religion and religiosity, became subject to fundamental change, and this fashioned the modern approach to the concept of God and its functions. The main purpose of this paper is to examine the concept of God and its place in religion based on Kant's reading. Because in the thought of Kant, the origin of the concept of God is not reason (pure reason) and nor is verifiable by pure reason; therefore, in the critique of practical reason, he proposes and proves the concept of God as the guarantor of ethics, and therefore the above-mentioned concepts In Kant's philosophy differ fundamentally from the conventional point of views. -
Descartes Doubted, Berkeley Denied, and Kant Endorsed*
What Descartes Doubted, Berkeley Denied, and Kant Endorsed* KENNETH L. PEARCE Trinity College Dublin ABSTRACT: According to Kant, there is some doctrine, which he sometimes calls ‘empirical realism,’ such that it was doubted by Descartes, denied by Berkeley, and endorsed by Kant himself. The primary aim of this paper will be to reconstruct Kant’s own narrative of the historical relationship between Descartes, Berkeley, and himself, in order to identify the doctrine Kant calls ‘empirical realism.’ I argue that the empirical realism that Descartes doubted, Berkeley denied, and Kant endorsed is the doctrine that the concept of extended substance has legitimate application. RÉSUMÉ : Selon Kant, il existe une doctrine, qu’il appelle quelquefois le «réalisme empirique», à propos de laquelle Descartes aurait exprimé des doutes, qui aurait été niée par Berkeley, et que Kant lui-même aurait approuvée. L’objectif principal de cet article sera reconstituer le récit fait par Kant de la relation entre Descartes, Berkeley et lui-même, et ce, afin d’identifier la doctrine qualifiée par Kant de «réalisme empirique». Je soutiens que le réalisme empirique en question est la doctrine selon laquelle le concept de substance étendue a une application légitime. Keywords: Immanuel Kant, George Berkeley, René Descartes, empirical realism, iDealism, substance Idealism (I mean material iDealism) is the theory that Declares the existence of objects in space outsiDe us to be either merely Doubtful anD indemonstrable, or else false anD impossible; the former is the problematic iDealism of Descartes, wHo Declares only one empirical assertion (assertio), namely I am, to be inDubitable; the latter is the dogmatic iDealism of Berkeley, wHo Declares space, together with all the things to wHicH it is attacHeD as an inseparable conDition, to be something that is impossible in itself, anD wHo therefore also Declares things in space to be merely imaginary. -
Analytic Kantianism
Philosophical Topics VOLUME 34, NUMBERS 1 & 2 SPRING AND FALL 2006 ANALYTIC KANTIANISM Contents Kantian Lessons about Mind, Meaning, and Rationality 1 Robert Brandom Meaning and Aesthetic Judgment in Kant 21 Eli Friedlander Carnap and Quine: Twentieth-Century Echoes of Kant and Hume 35 Michael Friedman Kant and the Problem of Experience 59 Hannah Ginsborg Kant on Beauty and the Normative Force of Feeling 107 Arata Hamawaki Spontaneity and Receptivity in Kant’s Theory of Knowledge 145 Andrea Kern Logicist Responses to Kant: (Early) Frege and (Early) Russell 163 Michael Kremer Kant’s Spontaneity Thesis 189 Thomas Land Prolegomena to a Proper Treatment of Mathematics in the Critique of Pure Reason 221 Thomas Lockhart Self-Consciousness and Consciousness of One’s Own Body: Variations on a Kantian Theme 283 Béatrice Longuenesse Sensory Consciousness in Kant and Sellars 311 John McDowell The Bounds of Sense 327 A. W. Moore Logical Form as a Relation to the Object 345 Sebastian Rödl Kant on the Nature of Logical Laws 371 Clinton Tolley PHILOSOPHICAL TOPICS VOL. 34, NOS. 1 & 2, SPRING AND FALL 2006 Kantian Lessons about Mind, Meaning, and Rationality Robert Brandom University of Pittsburgh Kant revolutionized our thinking about what it is to have a mind. Some of what seem to me to be among the most important lessons he taught us are often not yet sufficiently appreciated, however. I think this is partly because they are often not themes that Kant himself explicitly emphasized. To appreciate these ideas, one must look primarily at what he does, rather than at what he says about what he is doing.