The Critique of Judgment Summary
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JACOBI and FICHTE on PHILOSOPHY and LIFE Rolf Ahlers
VITALISM AND SYSTEM: JACOBI AND FICHTE ON PHILOSOPHY AND LIFE Rolf Ahlers Abstract: This paper thematizes the crucial agreement and point of depar- ture between Jacobi and Fichte at the height of the “atheism controversy.” The argument on the proper relationship between philosophy and existence or speculation and life had far-reaching consequences in the history of thought after Jacobi and Fichte in German Idealism on the one hand, primarly advo- cated by Schelling and Hegel, and on the other hand by existentialism and vitalism. The essay focuses first on Jacobi’s philosophy of life, which cen- trally influenced and attracted Fichte to Jacobi. Jacobi’s dualism between speculation, of which he was skeptical, and life, became Fichte’s dualism. Fichte’s transcendentalism, however, prioritized, contrary to Jacobi, both speculation and systematicity. Both of these elements became central for later forms of German Idealism. In the last part of the essay Hegel’s absolute idealism becomes the platform affording a critical perspective on Fichte’s transcendental philosophy. The immediacy of life could for Fichte in 1799 not have any reality without the abstraction from life accomplished by speculative philosophy. Both “speculation” and “life” do not really have any common ground between them—a position which Reinhold attempted to find—because both oppose each other but are also dependent upon another. As “life” could not be had without speculation, so “speculation” is impossible without life, for it needs life to be able to abstract from it. Fichte made this very clear at the height of the “atheism-controversy,” in a letter to Jacobi of April 22, 1799,1 in which he says this (1799:61):2 The original duality, which traverses through the whole system of reason, and which is grounded in the duality of the subject-object is here on its highest plateau. -
'Until Art Once More Becomes Nature': Culture and the Problem Of
Sabina Vaccarino Bremner 1 Forthcoming in Archiv für Geschichte der Philosophie. Please cite published version. ‘Until Art Once More Becomes Nature’: Culture and the Problem of Unity in Kant’s Critique of Judgment1 I In the Introduction to the Critique of Judgment (KU),2 Kant claims that his first two Critiques have left a problem unresolved: while the first Critique successfully showed that the coexistence of the sensible and supersensible domains can be conceived without con- tradiction and the second Critique that the supersensible can have practical reality, these conclusions have left open an “incalculable gulf” between the domain of nature and the domain of freedom (5:175). The first two Critiques left a point of tension by concluding both that theoretical cognition of the sensible world cannot be extended to the supersensi- ble, “just as if there were so many different worlds”, and that the supersensible “should have an influence on the [sensible]: namely the concept of freedom should make the end that is imposed by its laws real in the sensible world” (5:176). The possibility of the supersensible’s effect on the sensible must therefore inform our theoretical cognition of nature: the “law- fulness” in nature’s form must be conceived as “at least in agreement with the possibility of the ends that are to be realized in it in accordance with the laws of freedom” (5:176). Kant situates the project of the Third Critique as offering a response to this problem, showing how the power of judgment can think the “unity” of or “transition” -
The Critique of Judgment
Properly, therefore, it was understanding-which, so far as The Critique of Judgment it contains constitutive a priori cognitive principles, has First Part — Critique of its special realm, and one, moreover, in our faculty of knowledge-that the Critique, called in a general way that Aesthetic Judgment of pure reason was intended to establish in secure but particular possession against all other competitors. In the Immanuel Kant same way reason, which contains constitutive a priori 1790. Translation, James Creed Meredith, Kant’s principles solely in respect of the faculty of desire, gets its Critique of Aesthetic Judgment, 1911, Oxford: holding assigned to it by The Critique of Practical Clarendon Press (“Second Part — Critique of Reason. Teleological Judgment,” published in 1928; first and But now comes judgement, which in the order of our second parts published in 1952, with the above title; cognitive faculties forms a middle term between original footnotes included selectively) understanding and reason. Has it also got independent a priori principles? If so, are they constitutive, or are they merely regulative, thus indicating no special realm? And Preface to the First Edition 1790 do they give a rule a priori to the feeling of pleasure and displeasure, as the middle term between the faculties of The faculty of knowledge from a priori principles may be cognition and desire, just as understanding prescribes called pure reason, and the general investigation into its laws a priori for the former and reason for the latter? This possibility and bounds the Critique of Pure Reason. This is the topic to which the present Critique is devoted. -
Critique of Judgment PHI 502: Spring 2017
Critique of Judgment PHI 502: Spring 2017 Instructor Information: Course information: Instructor: Des Hogan Seminar time and location: Office: 206 Marx Hall Friday 10-12:50, Marx 201 Phone: 258-4295 Email: [email protected] Description: A study of Kant’s Critique of Judgment (1790). Our topics will include Kant’s motivations for a critique of judgment; principles of ‘reflective’ and ‘determining’ judgment; theory of aesthetic judgment, including epistemology and metaphysics of the beautiful and sublime; theory of genius; teleology in the critical philosophy—including harmony of the cognitive faculties, organisms, scope and limits of mechanical explanation, physico- and ethico-theology; the relation of ethics, aesthetics and teleology. A basic familiarity with Kant’s theoretical philosophy is presupposed. Required text: Immanuel Kant, Critique of the Power of Judgment (Cited as KU by Akademie pagination, volume and page number, e.g. KU Ak. 5:200) I recommend the translation by Guyer and Matthews in the Cambridge University Press edition of Kant’s works (New York: CUP 2000. Paperback ISBN 0-521-34892-7) Other primary texts: Immanuel Kant, Critique of Pure Reason Kant, Critique of Practical Reason Kant, Groundwork of the Metaphysics of Morals Kant, Observations on the Feeling of the Beautiful and Sublime Kant, On the Use of Teleological Principles in Philosophy Reading Schedule: Below I append a suggested reading schedule for working through the main text. (The bracketed pagination refers to the Guyer/Matthews translation.) Additional primary and secondary readings will be made available on Blackboard as we proceed. We will be joined later in the semester by Professor Thomas Teufel (Baruch College/CUNY Graduate Center), who will lead a session on Kant and teleology. -
Schopenhauer on the Values of Aesthetic Experience
Schopenhauer on the Values of Aesthetic Experience The Southern Journal of Philosophy (2007) Vol. XLV Schopenhauer on the Values of Aesthetic Experience Bart Vandenabeele Ghent University (Belgium) Abstract In this essay, I argue that Schopenhauer’s view of the aesthetic feelings of the beautiful and the sublime shows how a “dialectical” interpre- tation that homogenizes both aesthetic concepts and reduces the discrepancy between both to merely quantitative differences is flawed. My critical analysis reveals a number of important tensions in both Schopenhauer’s own aesthetic theory—which does not ultimately succeed in “merging” Plato’s and Kant’s approaches—and the interpretation that unjustly reduces the value of aesthetic experience to a merely preliminary stage of ethical will-less salvation. Art does not hurt us. The tears that we shed at a play are a type of the exquisite sterile emotions that it is the function of art to awaken. We weep, but we are not wounded. Oscar Wilde The Critic as Artist In the traditional interpretation of Schopenhauer’s aesthetic theory, the thought prevails that aesthetic pleasure is rooted in the subject’s release from the claws of the blind will and that such a (negative) feeling of relief forms a preparation to the Bart Vandenabeele is Professor of Aesthetics and Philosophy of Art at Ghent University (Belgium). He is the author and editor of several books in aesthetics, philosophy of art, and philosophy of culture. He has published several contributions in books and international journals on aesthetics, the history of philosophy, and the philosophy of language in English, German, Portuguese, and Dutch. -
Hegel's View on Fichte's Aesthetical Conception
Hegel’s View on Fichte’s Aesthetical Conception Marica Rajković University of Novi Sad, Serbia ABSTRACT: Hegel’s relation towards Fichte’s aesthetic conception can be clarified through three distinct perspectives. The first one examines the relation to the consequences of Kant’s aesthetic position, and it indirectly deals with Fichte’s role in these consequences to German idealism. The second one discusses Hegel’s critique of Fichte’s philosophy in general, from which it is possible to deduce his relationship towards the aesthetic phenomena in his philosophy. The third way examines the rare and sporadic topics in Hegel’s philosophical writings which directly reflect on Fichte’s aesthetic views. The author will try to combine all three of these perspectives and to provide a comprehensive insight into Hegel’s relation towards Fichte’s aesthetic position. Finally, it will be demonstrated that Fichte’s philosophy remains significant by the fact that it abolishes the dualism of Kant’s philosophy and provides the foundation for Hegel’s conception, in which the aesthetic field takes an important position. KEYWORDS: Aesthetics, Art, Fichte, German Idealism, Hegel. 1. Fichte’s contribution to the development of Aesthetics A very few number of authors have engaged in thematisation of aesthetics within Fichte’s philosophical system. Aestheticians mostly do not consider Fichte as one of the authors who directly contributes to aesthetics as a science, while Fichte’s interpreters usually do not consider significant several of his unsystematic treatises on aesthetics. Therefore, fundamental thematization of aesthetical problem in Fichte’s philosophy remains a very isolated phenomenon. One of the first serious studies on this subject is considered to be the work titled L’estetica dell’idealismo tedesco, that Luigi Pareyson published in 1950, and whose chapter on Fichte was later1 separately published as L’Estetica di Fichte2. -
Kant's Concept of Reflective Judgment
KANT'S CONCEPT OF REFLECTIVE JUDGMENT Sumangali Rajiva A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Graduate Department of Philosophy University of Toronto O Copyright by Sumangali Rajiva 1999 National Library Bibliothbque nationale 1+1 of,,, du Canada Acquisitions and Acquisitions et Bibliogaphic Services services bibliographiques 395 Wellington Street 395, rue Wellirigtori OttawaON KlAON4 OtfawaON K1AW Canada Canada The author has granted a non- L'auteur a accordé une licence non exclusive licence allowing the exclusive permettant à la National Library of Canada to Bibliothèque nationale du Canada de reproduce, loan, distribute or sell reproduire, prêter, distribuer ou copies of this thesis in microform, vendre des copies de cette thèse sous paper or electronic formats. la forme de microfiche/film, de reproduction sur papier ou sur format électronique. The author retains owoership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts fiom it Ni la thèse ni des extraits substantiels rnay be printed or othewïse de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son permission. autorisation. ABSTRACT KANT'S CONCEPT OF REFLEC'IWE JUMfMElYT Surnangali Rajiva, Doctor of Philosophy 1999 Graduate Department of Philosophy in the University of Toronto In the Critique of Pure Reason and the Critique of Practical Reason Kant develops models of knowledge and morality in which we know and exist in a world of sensible appearances while dso belonging to a world of transcendent morality. -
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. -
Kant's Third Critique: the Project of Unification
1 Gardner, S; (2016) Kant's Third Critique: The Project of Unification. Philosophy (In press) Downloaded from UCL Discovery: http://discovery.ucl.ac.uk/ 1471819 ARTICLE Kant's Third Critique: The Project of Unification Sebastian Gardner Department of Philosophy, University College London Abstract This paper offers a synoptic view of Kant's Critique of the Power of Judgement and its reception by the German Idealists. I begin by sketching Kant's conception of how its several parts fit together, and emphasize the way in which the specifically moral motivation of Kant's project of unification of Freedom and Nature distances it from our contemporary philosophical concerns. For the German Idealists, by contrast, the CPJ's conception of the opposition of Freedom and Nature as defining the overarching task of philosophy provides a warrant and basis for bold speculative programmes. The German Idealist development therefore presupposes Kant's failure in the CPJ to resolve the problem of the relation of Freedom and Nature. What is fundamentally at issue in the argument between Kant and his successors is the question of the correct conception of philosophical systematicity and in this context I reconstruct Kant's defence of his claim to philosophical finality. It is fair to say that the third and last of Kant's critiques, the Critique of the Power of Judgement (CPJ), does not hold the same importance for us as its predecessors. The Critique of Pure Reason addresses what are still central concerns of epistemology, metaphysics, and philosophy of mind. The Critique of Practical Reason, paired with the Groundwork, articulates a position that every contemporary moral (and political) philosopher regards as worth engaging with and that some regard as deeply right about fundamental matters. -
Gadamer and the Problem of How to Relate Kant and Hegel to Hermeneutics"
Article "Gadamer and the Problem of How to Relate Kant and Hegel to Hermeneutics" Rudolf A. Makkreel Laval théologique et philosophique, vol. 53, n° 1, 1997, p. 151-166. Pour citer cet article, utiliser l'information suivante : URI: http://id.erudit.org/iderudit/401046ar DOI: 10.7202/401046ar Note : les règles d'écriture des références bibliographiques peuvent varier selon les différents domaines du savoir. Ce document est protégé par la loi sur le droit d'auteur. L'utilisation des services d'Érudit (y compris la reproduction) est assujettie à sa politique d'utilisation que vous pouvez consulter à l'URI https://apropos.erudit.org/fr/usagers/politique-dutilisation/ Érudit est un consortium interuniversitaire sans but lucratif composé de l'Université de Montréal, l'Université Laval et l'Université du Québec à Montréal. Il a pour mission la promotion et la valorisation de la recherche. Érudit offre des services d'édition numérique de documents scientifiques depuis 1998. Pour communiquer avec les responsables d'Érudit : [email protected] Document téléchargé le 10 février 2017 12:25 Laval théologique et philosophique, 53,1 (février 1997) : 151-166 GADAMER AND THE PROBLEM OF HOW TO RELATE KANT AND HEGEL TO HERM ENEUTICS Rudolf A. MAKKREEL RÉSUMÉ : Un des buts du présent texte est de réexaminer la signification herméneutique relative que Gadamer a assignée à Kant et à Hegel. Étant donné que Hegel procède de manière histo• rique et insiste pour que tout soit constamment redéfini, il faut reconnaître que sa dialectique et l'herméneutique présentent certains parallèles. Il n'empêche qu'au bout du compte Hegel s'intéresse davantage à l'explication logique d'un système total qu'à la compréhension du processus historique. -
THE CRISIS of NEO-KANTIANISM and the REASSESSMENT of KANT AFTER WORLD WAR I: PRELIMINARY Remarkphil 346 17..40
© 2010 The Philosophical Forum, Inc. THE CRISIS OF NEO-KANTIANISM AND THE REASSESSMENT OF KANT AFTER WORLD WAR I: PRELIMINARY REMARKphil_346 17..40 PETER UWE HOHENDAHL The papers to be presented at this conference deal with a decisive turning point in the understanding of Immanuel Kant in the first half of the 20th century. What we can observe is an increasingly radical transformation, not only with respect to the interpretation of Kant but also concerning the attitude toward Critical Philosophy, that is, Kantianism in general. My remarks will try to throw some light on this turn or divide, which in the minds of those involved was sometimes referred to as the divide between the old and the new way of thinking. I have decided to focus on two issues. First of all, I want to look at the stakes of this conference. Why is it important to reexamine the turn in Kant studies in the early 20th century? Second, I want to look briefly at five thinkers to show what is involved in the challenge to and the break with the Kant orthodoxy of the prewar era. My examples will be Georg Lukács, Rudolf Carnap, Edmund Husserl, Martin Heidegger, and finally Max Horkheimer. In discussing these authors, I will focus more on the moment of redefining the approach to Kant without fully exploring the history of their prior involvement with Kant or the neo-Kantians. The result of this method is potentially an overemphasis on the moment of opposition and critique while aspects of continuity are mentioned but not stressed.1 It would not be difficult for instance to show the continued influence of neo-Kantianism in the German academy of the 1920s. -
PHL 400-301 the Poetry of Nature in Post-Kantian Philosophy SQ 2012-13, Arts and Letters Hall Room 303, Thursdays 1-4:10 P.M
PHL 400-301 The Poetry of Nature in post-Kantian Philosophy SQ 2012-13, Arts and Letters Hall Room 303, Thursdays 1-4:10 p.m. Instructor: Prof. Elizabeth Millán Office Hours: Thursdays 11-12 p.m. at the Department of Philosophy, 150.8 and by appointment. [email protected] Course Description: In this seminar we will study the role and meaning of aesthetics in the immediate post-Kantian period of German thought. We will begin with a discussion of Fichte’s role in the development of early German Romanticism. Though Fichte’s work and his philosophy of freedom influenced the work of Novalis and Friedrich Schlegel, both thinkers were strong critics of Fichte’s very approach to philosophy. Fichte was not interested in beauty or in nature, so nature’s beauty was not captured by his philosophical lens. As Schiller wrote to Fichte on August 3, 1795: “We have lived in the same time, and the next generation will see us as contemporaries and neighbors, but how little did we unite” (Wir haben in einer Zeit Gelebt, und die Nachwelt wird uns als Zeitgenossen zu Nachbarn machen aber wie wenig haben wir uns vereinigt). It is indeed true that in the rather small neighborhood (consisting mainly of Berlin, Jena, and Weimar) where German Idealism and early German Romanticism took root, we find an impressive diversity of philosophical views, views which do not lead to a single, unified system of philosophy. In ten weeks, we cannot, of course, do justice to the rich diversity of views on nature and beauty that developed during the period from 1790 (the year Kant’s Kritik der Urteilskraft/Critique of Judgment) was published and 1845 (the year that Alexander von Humboldt published his Kosmos/Cosmos).