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Agnosticism: Kant W
Liberty University DigitalCommons@Liberty University Faculty Publications and Presentations School of Religion 1981 Agnosticism: Kant W. David Beck Liberty University, [email protected] Follow this and additional works at: http://digitalcommons.liberty.edu/sor_fac_pubs Part of the Biblical Studies Commons, Comparative Methodologies and Theories Commons, Epistemology Commons, Esthetics Commons, Ethics in Religion Commons, History of Philosophy Commons, History of Religions of Eastern Origins Commons, History of Religions of Western Origin Commons, Other Philosophy Commons, Other Religion Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Beck, W. David, "Agnosticism: Kant" (1981). Faculty Publications and Presentations. Paper 160. http://digitalcommons.liberty.edu/sor_fac_pubs/160 This Article is brought to you for free and open access by the School of Religion at DigitalCommons@Liberty University. It has been accepted for inclusion in Faculty Publications and Presentations by an authorized administrator of DigitalCommons@Liberty University. For more information, please contact [email protected]. AGNOSTICISM: KANT W. David Beck W. Davzd Beck is Associate Professor of Phzlosophy and Chatrman of the Philosophy Department, Liberty Baptist College, Lynchburg, Vzrgznia. A graduate of Houghton College (B.S.), Trzmty Evangelical Divimty School (M.A.), and Boston University (Ph.D.), he also did graduate work at the Unwersity of Rhode Island. Beszdes a review article, "Is God Lost?" zn Christianity Today, he has written a chapter, "A Letter of Bugenhagen to Luther," zn Principalities and Powers, edzted by}. W. Montgomery. Dr. Beck is a member of the American Philosophical AssociatIOn and the Evangelical Philosophical Soczety. L 3 W. David Beck AGNOSTICISM: KANT CHAPTER SUMMARY This chapter identifies the results of Kant's philosophical system on the THERE IS FAIR agreement among historians of thought contemporary discussion concerning an inerrant revelation. -
Art Without Death: Conversations on Russian Cosmism Contents
e-flux journal Art without Death: Conversations on Russian Cosmism Contents 5 Introduction 9 Hito Steyerl and Anton Vidokle Cosmic Catwalk and the Production of Time 41 Elena Shaposhnikova and Arseny Zhilyaev Art without Death 57 Anton Vidokle and Arseny Zhilyaev Factories of Resurrection 73 Franco “Bifo” Berardi and Anton Vidokle Chaos and Cosmos 93 Boris Groys and Arseny Zhilyaev Contemporary Art Is the Theology of the Museum 109 Marina Simakova, Anton Vidokle, and Arseny Zhilyaev Cosmic Doubts 133 Bart De Baere, Arseny Zhilyaev, and Esther Zonsheim Wahlverwandtschaft Introduction For those who still benefit from colonial wealth, the indigenous lifeworlds destroyed by the steamroller of modernity are always somewhere far away. It is important that they remain so. It is important that the centers of power remain places where healthy 5 state infrastructure and decent industry produce forward-thinking and empowered individuals with enough energy in their bodies and money in the bank to believe all of it had to be for the best. After all, progress always comes at a price. The heroes of modernity can never be allowed to waver in this, for they have learned the important lesson that trium- phalism can be the only entry to the modern. And their job is to give life to those poor souls whose his- tories were usurped, who can only traffic in death, whose victimhood disallows ever reimagining their own conditions. But what if the heroes of moder- nity are also paying the price? What if, behind the veneer of triumphalism and pity—pity for others, pity for oneself—we have all lost? What if we are all victims, not only of modernity’s great redistribution of wealth, but of its wholesale reformatting of life in relation to death? But what if another kind of modernity had been developed which was even more radical—so much so that its forward arrow actually sought to conserve and preserve previous lifeworlds against the ravages not of vanguardist reforms but of time itself? And reanimate those worlds. -
S H a P E S O F a P O C a Ly P
Shapes of Apocalypse Arts and Philosophy in Slavic Thought M y t h s a n d ta b o o s i n R u s s i a n C u lt u R e Series Editor: Alyssa DinegA gillespie—University of Notre Dame, South Bend, Indiana Editorial Board: eliot Borenstein—New York University, New York Julia BekmAn ChadagA—Macalester College, St. Paul, Minnesota nancy ConDee—University of Pittsburg, Pittsburg Caryl emerson—Princeton University, Princeton Bernice glAtzer rosenthAl—Fordham University, New York marcus levitt—USC, Los Angeles Alex Martin—University of Notre Dame, South Bend, Indiana irene Masing-DeliC—Ohio State University, Columbus Joe pesChio—University of Wisconsin-Milwaukee, Milwaukee irina reyfmAn—Columbia University, New York stephanie SanDler—Harvard University, Cambridge Shapes of Apocalypse Arts and Philosophy in Slavic Thought Edited by Andrea OppO BOSTON / 2013 Library of Congress Cataloging-in-Publication Data: A bibliographic record for this title is available from the Library of Congress. Copyright © 2013 Academic Studies Press All rights reserved. ISBN 978-1-61811-174-6 (cloth) ISBN 978-1-618111-968 (electronic) Book design by Ivan Grave On the cover: Konstantin Juon, “The New Planet,” 1921. Published by Academic Studies Press in 2013 28 Montfern Avenue Brighton, MA 02135, USA [email protected] www.academicstudiespress.com Effective December 12th, 2017, this book will be subject to a CC-BY-NC license. To view a copy of this license, visit https://creativecommons.org/licenses/by-nc/4.0/. Other than as provided by these licenses, no part of this book may be reproduced, transmitted, or displayed by any electronic or mechanical means without permission from the publisher or as permitted by law. -
Prolegomena to Any Future Metaphysics CAMBRIDGE TEXTS in the HISTORY of PHILOSOPHY
CAMBRIDGE TEXTS IN THE HISTORY OF PHILOSOPHY IMMANUEL KANT Prolegomena to Any Future Metaphysics CAMBRIDGE TEXTS IN THE HISTORY OF PHILOSOPHY Series editors KARL AMERIKS Professor of Philosophy at the University of Notre Dame DESMOND M. CLARKE Professor of Philosophy at University College Cork The main objective of Cambridge Textsin the History of Philosophy is to expand the range, variety and quality of texts in the history of philosophy which are available in English. The series includes texts by familiar names (such as Descartes and Kant) and also by less well-known authors. Wherever possible, texts are published in complete and unabridged form, and translations are specially commissioned for the series. Each volume contains a critical introduction together with a guide to further reading and any necessary glossaries and textual apparatus. The volumes are designed for student use at undergraduate and postgraduate level and will be of interest not only to students of philosophy, but also to a wider audience of readers in the history of science, the history of theology and the history of ideas. For a list of titles published in the series, please see end of book. IMMANUEL KANT Prolegomena to Any Future Metaphysics That Will Be Able to Come Forward as Science with Selections from the Critique of Pure Reason TRANSLATED AND EDITED BY GARY HATFIELD University of Pennsylvania Revised Edition cambridge university press Cambridge, New York, Melbourne, Madrid, Cape Town, Singapore, São Paulo Cambridge University Press The Edinburgh Building, Cambridge cb2 2ru, UK Published in the United States of America by Cambridge University Press, New York www.cambridge.org Information on this title: www.cambridge.org/9780521828246 © Cambridge University Press 1997, 2004 This publication is in copyright. -
The Fate of Russia: Several Observations on "New" Russian Identity
THE FATE OF RUSSIA: SEVERAL OBSERVATIONS ON "NEW" RUSSIAN IDENTITY S. V. Kortunov Introduction Russia is going through a complicated historical period. A search is taking place for the optimal path of development and the best form of state structure. Social-economic ties are changing in a fundamental manner. Along with the not insignificant positive results of the political and economic reforms that are being carried out, negative processes in the economy, in the social sphere and in the relations between the center and the regions are becoming clearly evident. On the international arena, Russia is confronting the desire of a number of countries to use the transitional period to promote their economic and political interests, often to the detriment of Russians' national aspirations. Three overarching factors characterize the Russian domestic situation: the continuing systematic crisis in society, which began in the Soviet period; the country's development crisis, which appeared during the transitional period; and the difficulties of overcoming the residues of the former totalitarian regime. (These problems are in turn linked to the global crisis that has resulted from the collapse of the Cold War order.) It is obvious that the contemporary crisis is on a larger scale than the problems associated with the February and October 1917 Revolutions, the abolition of serfdom, and even the Time of Troubles. We are discussing a crisis that is comparable only to the epic transformation of the 13th century, when the collapse of one superethnos (Kievian Russ) occurred and a new nation, country, and civilization (the Russian superethnos) began to be born. -
Metaphysics in Königsberg Prior to Kant (1703-1770)
METAPHYSICS IN KÖNIGSBERG PRIOR TO KANT (1703-1770) Marco SGARBI* ABSTRACT: The present contribute aims to reconstruct, using the methodology of intellectual history, the broad spectrum of metaphysical doctrines that Kant could know during the years of the formation of his philosophy. The first part deals with the teaching of metaphysics in Königsberg from 1703 to 1770. The second part examines the main characteristics of the metaphysics in the various handbooks, which were taught at the Albertina, in order to have an exhaustive overview of all metaphysical positions. KEYWORDS: Metaphysics. Eclecticism. Wolffianism. Aristotelianism. Kant. Königsberg. Quellengeschichte. 1 Introduction The Kant-Forschung has never paid a lot of attention to the reconstruction of the Kantian philosophy beginning from the cultural background of Königsberg’s university. Working on Königsberg’s framework * Marco Sgarbi studies Kantian philosophy, German Enlightenment, and the history of Aristotelian tradition. He has published the following books: La Kritik der reinen Vernunft nel contesto della tradizione logica aristotelica (Olms, 2010) Logica e metafisica nel Kant precritico. L’ambiente intellettuale di Königsberg e la formazione della filosofia kantiana (Peter Lang, 2010); La logica dell’irrazionale. Studio sul significato e sui problemi della Kritik der Urteilskraft (Mimesis, 2010). He has published more than ten volumes and he has published in «Rivista di Storia della Filosofia», «Rivista di Filosofia Neo-scolastica», «Medioevo», «Archiv für Begriffsgeschichte», and «Fenomenologia e Società». Trans/Form/Ação, Marília, v.33, n.1, p.31-64, 2010 31 does not mean to deal with Kant’s biography, but to understand if and how the cultural context, in which he grew up, had influenced his philosophical perspectives particularly in the metaphysical field. -
|||GET||| Euthyphro 1St Edition
EUTHYPHRO 1ST EDITION DOWNLOAD FREE Plato | 9781605977409 | | | | | Euthyphro dilemma Tsedeq is something that happens here, and can be seen, and recognized, and known. Practical Ethics 3d ed. Related topics Criticism of religion Ethics in religion Exegesis Faith and rationality History of religions Religion and science Religious philosophy Theology. Roughly, it is the view that there are independent moral standards: some actions are right or wrong in themselves, independent of God's commands. Euthyphro's final suggestion is that holiness is a kind of trading with Euthyphro 1st edition gods, where we give them sacrifices and they grant our prayers. Socrates points out that if both options were true, they together would yield a vicious circle, with the gods loving the pious because it is the Euthyphro 1st edition, and the pious being the pious because the gods love it. Positions Aesthetics Formalism Institutionalism Aesthetic response. At this point the dilemma surfaces. Early life. Euthyphro's first definition of piety is what he is doing now, that is, prosecuting his father for manslaughter 5d. Clearly, the answer is again the latter, something becomes beloved when it is loved. Something is a meter long inasmuch as it is the same length as the standard meter bar, and likewise, something is good inasmuch as it approximates God. Essentialists apply labels to things because they possess certain essential qualities that make them what they are. Is something "beloved" in and of itself like being big or redor does it become beloved when it is loved by someone? Emrys Westacott is a professor Euthyphro 1st edition philosophy at Alfred University. -
Logical Normativity and Rational Agency—Reassessing Locke's
Proof. See JHP published version for reference. Logical Normativity and Rational Agency—Reassessing Locke’s Relation to Logic HUAPING LU-ADLER* abstract A substantive body of literature has been dedicated to explaining Locke’s crucial role in the development of a new logic in the seventeenth and eighteenth centuries, commonly referred to as the “logic of ideas” or “facultative logic.” I examine Locke’s relation to logic from a different angle. I focus on two philosophical issues that permeate his remarks about logic in various texts. One is about what grounds the alleged authority of putative logical rules. The other concerns the relation between logic and the psychology of reasoning. These issues are not only historically signifi- cant but also continuous with an ongoing modern discourse in philosophy of logic. key words agency, Locke, logic, normativity, syllogism 1 . introduction There is an exegetical quandary when it comes to interpreting Locke’s relation to logic. On the one hand, over the last few decades a substantive amount of literature has been dedicated to explaining Locke’s crucial role in the development of a new logic in the seventeenth and eighteenth centuries. John Yolton names this new logic the “logic of ideas,” while James Buickerood calls it “facultative logic.”1 Either way, Locke’s Essay is supposedly its “most outspoken specimen” or “culmination.”2 Call this reading the ‘New Logic interpretation.’ On the other hand, from the typical standpoint of a philosopher accustomed to the modern (Boolean-Fregean) conception of logic, whatever Locke—indeed, whatever most of the seventeenth- and eighteenth-century philosophers—had to 1Yolton, “Logic of Ideas”; Buickerood, “Facultative Logic.” Also: Stephen Gaukroger, Cartesian Logic; Peter Schouls, Reasoned Freedom, 22–25; Frederick Michael, “Epistemology”; Paul Schuurman, Ideas; and Hannah Dawson, Locke, 21–22. -
Goodbye, Kant!
1 Kant’s revolution1 Why start a revolution When he died at the age of eighty on the February 12, 1804, Kant was as forgetful as Ronald Reagan was at the end of his life.2 To overcome this, he wrote everything down on a large sheet of paper, on which metaphysical reflections are mixed in with laundry bills. He was the melancholy parody of what Kant regarded as the highest principle of his own philosophy, namely that an “I think” must accompany every representation or that there is a single world for the self that perceives it, that takes account of it, that remembers it, and that determines it through the categories. This is an idea that had done the rounds under various guises in philosophy before Kant, but he crucially transformed it. The reference to subjectivity did not conflict with objectivity, but rather made it possible inasmuch as the self is not just a disorderly bundle of sensations but a principle of order endowed with two pure forms of intuition—those of space and time—and with twelve categories—among which “substance” and “cause”—that constitute the real sources of what we call “objectivity.” The Copernican revolution to which Kant nailed his philosophical colors thus runs as follows: “Instead of asking what things are like in themselves, we should ask how they must be if they are to be known by us.”3 It is still worth asking why Kant should have undertaken so heroic and dangerous a task and why he, a docile subject of the enlightened despot the King of Prussia, to whom he had once even dedicated a poem,4 should have had to start a revolution. -
Immanuel Kant and the Development of Modern Psychology David E
University of Richmond UR Scholarship Repository Psychology Faculty Publications Psychology 1982 Immanuel Kant and the Development of Modern Psychology David E. Leary University of Richmond, [email protected] Follow this and additional works at: http://scholarship.richmond.edu/psychology-faculty- publications Part of the Theory and Philosophy Commons Recommended Citation Leary, David E. "Immanuel Kant and the Development of Modern Psychology." In The Problematic Science: Psychology in Nineteenth- Century Thought, edited by William Ray Woodward and Mitchell G. Ash, 17-42. New York, NY: Praeger, 1982. This Book Chapter is brought to you for free and open access by the Psychology at UR Scholarship Repository. It has been accepted for inclusion in Psychology Faculty Publications by an authorized administrator of UR Scholarship Repository. For more information, please contact [email protected]. 1 Immanuel Kant and the Development of Modern Psychology David E. Leary Few thinkers in the history of Western civilization have had as broad and lasting an impact as Immanuel Kant (1724-1804). This "Sage of Konigsberg" spent his entire life within the confines of East Prussia, but his thoughts traveled freely across Europe and, in time, to America, where their effects are still apparent. An untold number of analyses and commentaries have established Kant as a preeminent epistemologist, philosopher of science, moral philosopher, aestheti cian, and metaphysician. He is even recognized as a natural historian and cosmologist: the author of the so-called Kant-Laplace hypothesis regarding the origin of the universe. He is less often credited as a "psychologist," "anthropologist," or "philosopher of mind," to Work on this essay was supported by the National Science Foundation (Grant No. -
Russian Cosmists, John and the Liturgy
Russian cosmism, the Temple, and the Eucharist in the Gospel of John. Dominic Rubin. 1. INTRODUCTION In this talk, I would like to approach the gospel of John from two angles: firstly, looking at it through the lens of certain Russian Orthodox cosmist thinkers; and secondly, looking at it by considering how this relates to Margaret Barker’s temple theology. I believe that to a great extent their thinking is compatible and can produce useful insights for Orthodox theology and Biblical exegesis today, though it is not a completely trouble-free synthesis. My starting-point for applying this tentative and still shaky synthesis will be to see how it can illumine references to the Temple in John in general, but then I want to focus on one specific aspect of the book: the institution of the Eucharist, especially the verses in Jn 6.52 onwards which so shocked Christ’s and John’s contemporaries: “My flesh is real food and my blood is real drink…whoever eats my flesh and drinks my blood lives in me and I in him.” 2. RUSSIAN COSMISM First, I should define the term Russian Cosmism. This was a general tendency in Russian religious philosophy in the first quarter of the twentieth century. It built on the ideas of early church fathers like Origen, Gregory of Nyssa, Irenaeus of Lyons and Maximus the Confessor concerning the role of man as a microcosmos and recapitulation, or anakephalaiosis, of creation, and supplemented it with various other sources, such as Western Christian mysticism and theosophy, and often Jewish and Christian Kabbalah1. -
Rock of Atheism’
Navigating around Hume’s ‘Rock of Atheism’ by Mike Tonks, Second Master, Shrewsbury School Published in ‘Dialogue: A journal of religion and philosophy’, issue 49, November 2017 _______________________________________________________________________________ Before starting work this morning I decided to check the BBC website to see what the main news headlines were. Exploring further I found myself confronted by numerous illustrations of what ‘philosophers of religion’ might call ‘The Problem of Evil.’ The inescapable truth is that the human condition is punctuated by suffering. At least twenty people had been killed in a bomb attack in Bangkok. The refugee crisis continued in many areas of Europe including France, Italy and Macedonia. Another headline reported the establishment of a new enquiry into child abuse in the Roman Catholic Church of Scotland. A tornado had struck the southern coast of Mexico, fires blazed out of control on the Idaho / Oregon border and a state of emergency had been declared in Ecuador due to growing activity in the Cotopaxi volcano. Reading these and many other similar accounts a question presents itself – ‘Are such events necessary and inevitable?’ Can one imagine a world without such brutality, pain and torment? And perhaps most challenging of all, does this world present itself as the creative work of a supremely perfect, powerful and benevolent personal deity who enjoys a loving relationship with all of his creation? Welcome to the study of what ‘philosophers of religion’ refer to as The Problem of Evil! There is an enormous amount of material available on this topic and therefore part of the challenge at ‘A’ Level lies in establishing a structured approach to your investigations.