Kant's Philosophy of the Unconscious
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Phil. 173: Metaethics Apr. 25, 2018 Lecture 27: Is Expressivism Nihilism? Is Relativism Nihilism? I
Phil. 173: Metaethics Apr. 25, 2018 Lecture 27: Is Expressivism Nihilism? Is Relativism Nihilism? I. Lewis’ Argument That Quasi-Realism Is Fictionalism (and Hence a Form of Nihilism) Suppose Blackburn’s quasi-realist project has succeeded perfectly on its own terms. Then the quasi-realist can, and will, echo everything the moral realist says. Rosen’s question: So what, then, makes the quasi-realist not simply a realist? Lewis’ reply: We shouldn’t look for something the realist says that the quasi-realist will not echo. Rather, we should look for something the quasi-realist says that the realist will not echo. In particular, even though at the end of the day the quasi-realist apes everything the realist says, at the beginning of the day the quasi-realist starts by expressing his commitment to projectivism. According to Lewis, this statement of projectivism acts as a disowning preface that turns the quasi-realist’s later realist-sounding assertions into fictive assertions of the sort uttered by a moral fictionalist. It’s as if the quasi- realist started out by saying, “Let’s make believe that moral realism is true, though it isn’t.” More formally, Lewis argues as follows (see p. 319): 1. One aim of quasi-realism is (to earn the right) to say what the moral realist says. [premise] 2. To say what the moral realist says is either to be a moral realist or to make-believedly be a moral realist. [premise] 3. So, an aim of quasi-realism is either to be a moral realist or to make-believedly be a moral realist. -
Johann Gottlieb Fichte, Addresses to the German Nation (1807/08)
Volume 2. From Absolutism to Napoleon, 1648-1815 Johann Gottlieb Fichte, Addresses to the German Nation (1807/08) Johann Gottlieb Fichte (1762-1814) was a distinguished post-Kantian philosopher and notorious intellectual radical who was stripped of his Jena professorship in 1798 after allegations of atheism and Jacobinism were raised against him. Finding refuge in Prussia, he was appointed professor at the new University of Berlin, a post he held from 1810 until his death, four years later, at the age of 52. His addresses have been stigmatized as expressions of intolerant and megalomaniacal German nationalism. In reality, their worst fault is intemperate anti-French sentiment, not surprising in the era of the Napoleonic domination of Germany. These excerpts display Fichte’s inclination to interpret “Germanness” as a philosophical disposition that includes a drive toward the attainment of freedom and a liberal state (though he does not advocate a single German nation-state). The text displays the influence of German liberal historicism, Kantian moral-political philosophy, and Herderian concerns with national identity. Addresses to the German Nation Johann Gottlieb Fichte Seventh Address A Closer Study of the Originality and Characteristics of a People In the preceding addresses we have indicated and proved from history the characteristics of the Germans as an original people, and as a people that has the right to call itself simply the people, in contrast to other branches that have been torn away from it; for indeed the word “deutsch” in its real signification denotes what we have just said. It will be in accordance with our purpose if we devote another hour to this subject and deal with a possible objection, viz., that if this is something peculiarly German one must confess that at the present time there is but little left that is German among the Germans themselves. -
OPEN INDIVIDUALISM / NEOMONOPSYCHISM Iacopo Vettori
1 OPEN INDIVIDUALISM / NEOMONOPSYCHISM Iacopo Vettori This paper summarizes my personal experience in discovering the Open Individualism. Because I found it by my own way, occasionally in the paper I refer to it as “my proposal”, but it would be intended as “the Open Individualism proposal”. By the way, because some issues represent only my personal opinion, and can be evaluated differently from other authors, I left the references as they were. This text can be considered a summary of what I wrote in my personal website dedicated to this subject, that I completed before knowing the book "I Am You" by Daniel Kolak and the other persons who collaborate in this research. The original content of the site was collected in a file in PDF format that can be downloaded at http://www.iacopovettori.it/laterzaipotesi/eng/TheThirdHypothesisSite.pdf I hope that my considerations may be useful when compared with those of people that had the same inspiration, or anyway share our persuasion, to reinforce or develop some aspects of our new vision of the life. INTRODUCTION The problem that has been the occasion to the considerations that I suggest, is expressed by the question "Why I do exist?" or rather, from its more disturbing version: "could I not exist?". As long as you continue to think about our lives in terms of individual minds or souls, you cannot find very compelling reasons that lead to a not elusive answer, that does not resort to subterfuges such as "there is a superior will that wanted me to exist" or the equivalent "I was the recipient -
Note: This Is a Pre-Print, Draft Manuscript of Toby Svoboda, Duties Regarding Nature: a Kantian Environmental Ethic (Routledge, 2016)
Note: This is a pre-print, draft manuscript of Toby Svoboda, Duties Regarding Nature: A Kantian Environmental Ethic (Routledge, 2016). If citing, please consult the published version, which contains substantial revisions. Duties Regarding Nature: A Kantian Environmental Ethic Draft of Complete Manuscript Toby Svoboda Table of Contents • Introduction: Kant and Environmental Ethics • Chapter 1: Traditional Approaches to Environmental Ethics • Chapter 2: Kantian Approaches to Animal Ethics and Environmental Ethics • Chapter 3: Indirect Duties, Moral Perfection, and Virtuous Dispositions • Chapter 4: Teleology and Non-Human Flourishing • Chapter 5: A Kantian Environmental Virtue Ethic • Conclusion: Advantages of the Kantian Environmental Virtue Ethic • References Introduction, 1 Introduction: Kant and Environmental Ethics Why Environmental Ethics? I have set out in this book to develop and defend a Kantian approach to environmental ethics. This immediately raises a question: why should we want an environmental ethic at all, much less a Kantian one? Human beings face serious environmental problems, such as those associated with climate change, loss of biodiversity, and air pollution.1 It seems clear that these problems have various ethical dimensions, given that they threaten to increase human mortality rates, cause substantial harm to present and future generations, and exacerbate socio-economic injustice.2 Moreover, the impact of human activities on the environment, such as ocean acidification due to anthropogenic emissions of greenhouse -
Introduction: Conceptual Personae 1
NOTES Introduction: Conceptual Personae 1. Duc De La Rochefoucauld, Moral Maxims and Reflections in Four Parts: Written in French by the Duke of Rochefoucault, Now Made in English (London: M. Gillyflower, 1694), no. CCCLXXX. 2. Odo Marquard, In Defense of the Accidental: Philosophical Studies, trans. Robert M. Wallace (Oxford: Oxford University Press, 1991). 3. Dante Alighieri, Divine Comedy: Verse Translation and Commentary, Vol. 1: Inferno, ed. and trans. Mark Musa (Bloomington and Indianapolis: Indiana University Press, 1996), 7.84 [p. 65]. 4. Francesco Petrarch, “Preface: To the Noble and Distinguished Azzo Da Correggio,” Remedies for Fortune Fair and Foul: A Modern English Translation, vol. 1, ed. and trans. Conrad H. Rawski (Bloomington and Indianapolis: Indiana University Press, 1991), p. 1. An early fifteenth-century English translation of a small part of the work survives in Cambridge University Library MS Ii. VI.39; see F. N. M. Diekstra, ed., A Dialogue between Reason and Adversity: A Late Middle English Version of Petrarch’s De Remediis (Assen: Royal Vangorcum, 1968). 5. Giovanni Boccaccio, The Decameron, trans. G. H. McWilliam (London: Penguin, 1972), p. 127. 6. John Gower, Confessio Amantis, VI.1569–70, in The English Works of John Gower, 2 vols., ed. G. C. Macaulay, EETS e.s. 81–82 (London: Oxford University Press, 1900; reprinted 1979). 7. John Lydgate, Fall of Princes, ed. Henry Bergen, EETS e.s. 121–24 (London: Oxford University Press, 1924–27; reprinted 1967), 1.54; Thomas Malory, The Works of Sir Thomas Malory, vol. 3, ed. Eugene Vinaver, rev. P. J. C. Field (Oxford: Oxford University Press, 1990), p. -
Between Dualism and Immanentism Sacramental Ontology and History
religions Article Between Dualism and Immanentism Sacramental Ontology and History Enrico Beltramini Department of Philosophy and Religious Studies, Notre Dame de Namur University, Belmont, CA 94002, USA; [email protected] Abstract: How to deal with religious ideas in religious history (and in history in general) has recently become a matter of discussion. In particular, a number of authors have framed their work around the concept of ‘sacramental ontology,’ that is, a unified vision of reality in which the secular and the religious come together, although maintaining their distinction. The authors’ choices have been criticized by their fellow colleagues as a form of apologetics and a return to integralism. The aim of this article is to provide a proper context in which to locate the phenomenon of sacramental ontology. I suggest considering (1) the generation of the concept of sacramental ontology as part of the internal dialectic of the Christian intellectual world, not as a reaction to the secular; and (2) the adoption of the concept as a protection against ontological nihilism, not as an attack on scientific knowledge. Keywords: sacramental ontology; history; dualism; immanentism; nihilism Citation: Beltramini, Enrico. 2021. Between Dualism and Immanentism Sacramental Ontology and History. Religions 12: 47. https://doi.org/ 1. Introduction 10.3390rel12010047 A specter is haunting the historical enterprise, the specter of ‘sacramental ontology.’ Received: 3 December 2020 The specter of sacramental ontology is carried by a generation of Roman Catholic and Accepted: 23 December 2020 Evangelical historians as well as historical theologians who aim to restore the sacred dimen- 1 Published: 11 January 2021 sion of nature. -
The Meaning of Life: a Topological Approach
NIKOLAY MILKOV THE MEANING OF LIFE: A TOPOLOGICAL APPROACH 1. OPENING In his Notebooks, T ractatus and ‘‘Lecture on Ethics’’, Wittgenstein sug- gested a new approach to the problems of philosophical anthropology. His task was to locate man’s place in the cosmos with scientific rigour. This project was something of an answer to Russell’s explorations on this theme in his essay ‘‘The Essence of Religion’’ (Russell 1912), but accom- plished on a higher level of exactness. Indeed, after Wittgenstein read Russell’s paper, he criticised his teacher and friend in that the latter discussed in public themes which are too private, in a way that was far from being exact. In June 1916–January 1917, however, in his Notebooks, Wittgenstein developed an exact method of treating the same problems of philosophical anthropology which Russell discussed in 1912. In this essay I intend to show that what was new in Wittgenstein’s treatment of the problems of philosophical anthropology was the formal method of topology. 2. EVADING THE PROBLEM The problem of the meaning of life is relatively new in philosophy. The first who openly began to speak about it – in the 1880s – was Leo Tolstoy.1 That very fact already shows that this problem is not easy to identify. At the same time, in the last few decades we witnessed a dramatic increase of literature on the ‘meaning of life’. This legitimates the question: did that literature really address the very problem which was initially raised? I claim that the authors who wrote on the meaning of life in the last century systematically evaded the kernel of the problem in question – what I shall call below the existential paradox. -
Immanuel Kant Was Born in 1724, and Published “Religion Within The
CHAPTER FIVE THE PHENOMENOLOGY AND ‘FORMATIONS OF CONSCIOUSNESS’ It is this self-construing method alone which enables philosophy to be an objective, demonstrated science. (Hegel 1812) Immanuel Kant was born in 1724, and published “Religion within the limits of Reason” at the age of 70, at about the same time as the young Hegel was writing his speculations on building a folk religion at the seminary in Tübingen and Robespierre was engaged in his ultimately fatal practical experiment in a religion of Reason. Kant was a huge figure. Hegel and all his young philosopher friends were Kantians. But Kant’s system posed as many problems as it solved; to be a Kantian at that time was to be a participant in the project which Kant had initiated, the development of a philosophical system to fulfill the aims of the Enlightenment; and that generally meant critique of Kant. We need to look at just a couple of aspects of Kant’s philosophy which will help us understand Hegel’s approach. “I freely admit,” said Kant , “it was David Hume ’s remark [that Reason could not prove necessity or causality in Nature] that first, many years ago, interrupted my dogmatic slumber and gave a completely differ- ent direction to my enquiries in the field of speculative philosophy” (Kant 1997). Hume’s “Treatise on Human Nature” had been published while Kant was still very young, continuing a line of empiricists and their rationalist critics, whose concern was how knowledge and ideas originate from sensation. Hume was a skeptic; he demonstrated that causality could not be deduced from experience. -
Monopsychism , Mysticism , Metaconsciousness
MONOPSYCHISM, MYSTICISM, METACONSCIOUSNESS - aícuov- has a father; ahd by ground Plato means intelligence or the 'mixer' demiurge, who is the of the soul) and the Republic (by 'father' Plato means that which is good and transcendsintelligence ancl being) as well as Plato in general ("in many placeshe calls that which is and the intelligence idea"). He does so to prove that Plato knew that the II THREE NEOARISTOTELIAN AND NEOPLATONIC soul stems from intelligence, and intelligence from that which is one. CONCEPTS:MONOPSYCHISM, MYSTICISM, He, therefore, continues by saying: what I said here is nothing new. METACONSCIOUSNESS It was said not recently but a long time ago, though not explicitly. My present discoursesare interpretations of those ancient ones. That they are old is proven by writings of Plato hirnself. Even the historic Parmenides, Plotinus continues, already equated being and intelligence. True, he called this intelligence also one, (r) I u flepi tdiv rptóv dpXuxóvúrcooróoeav (Enn. V r) Plotinus unrler- whereas it is many. Plato's Parmenides avoíds this statement. He takes to remind the souls which have forgotten their father-god, of discerns a first from a second, and a secondfrom a third. Thus here their true origin and nature. First, every soul should contemplate the again we find the doctrine of the three realms (9úoer,6). 'enlivens' action of the universal soul as she the cosmosand rules it. Anaxagoras calls his intelligence pure and unmixed. He also posits By so doing she will becomemore aware of her own worth. Afterwards that which is first as being simple and the One as being transcendent she should realize that she is a kind of word pronouncedby intelligence (Xc,rpr,oróv). -
JENNIFER K. ULEMAN September 2018 School of Humanities
JENNIFER K. ULEMAN September 2018 School of Humanities Purchase College 735 Anderson Hill Road Purchase, NY 10577-1400 914-251-6163 (office) [email protected] EDUCATION Ph.D. Philosophy; University of Pennsylvania, 1995. Committee: Paul Guyer, Chair; Samuel Freeman; Susan S. Meyer. B.A. Philosophy, with High Honors, minors in English and Psychology; Swarthmore College, 1987. abroad Ruprecht-Karls Universität, Heidelberg, Germany. Year of dissertation research with H.-F. Fulda, 1993-94. Ludwig-Maximilians-Universität, Munich, Germany. German language and philosophy, Winter and Summer 1985. AREAS OF RESEARCH Kant and Hegel; Race; Gender; Moral/Legal/Social/Political Theory; Higher Education. ADDITIONAL TEACHING AREAS Histories of Modern and of Nineteenth-Century Philosophy; Philosophy of Photography; Objectivity and Method. ACADEMIC POSITIONS Purchase College, Purchase, NY Associate Professor, Philosophy Board of Study 2010-present Assistant Professor, Philosophy Board of Study 2004-2010 University of Miami, Coral Gables, FL Assistant Professor, Department of Philosophy 2000-2004 Barnard College, New York, NY Visiting Assistant Professor, Department of Philosophy 1998–2000 John Jay College of Criminal Justice, CUNY, New York, NY Adjunct (fall) and Visiting Assistant Professor (spring), Department of Art, Music, and Philosophy 1996-97 (non-academic professional positions and related activities, 1989-98, listed page 12) Jennifer K. Uleman 2 Jenni PUBLICATIONS Book An Introduction to Kant's Moral Philosophy (Cambridge University Press, 2010). Selected by Choice as an Outstanding Academic Title of 2010. Refereed Journal Articles "No King and No Torture: Kant and Suicide and Law," Kantian Review 21:1, March 2016, 77-100. "External Freedom in Kant's Rechtslehre: Political, Metaphysical," Philosophy and Phenomenological Research, vol. -
Forthcoming in the Kant Yearbook, Vol. 11 (2019) Final Draft – Please Cite the Published Version for Correct Pagination
Forthcoming in The Kant Yearbook, Vol. 11 (2019) Final Draft – Please cite the published version for correct pagination Can there be a Finite Interpretation of the Kantian Sublime? Sacha Golob (King’s College London) Abstract Kant’s account of the sublime makes frequent appeals to infinity, appeals which have been extensively criticised by commentators such as Budd and Crowther. This paper examines the costs and benefits of reconstructing the account in finitist terms. On the one hand, drawing on a detailed comparison of the first and third Critiques, I argue that the underlying logic of Kant’s position is essentially finitist. I defend the approach against longstanding objections, as well as addressing recent infinitist work by Moore and Smith. On the other hand, however, I argue that finitism faces distinctive problems of its own: whilst the resultant theory is a coherent and interesting one, it is unclear in what sense it remains an analysis of the sublime. I illustrate the worry by juxtaposing the finitist reading with analytical cubism. §1 – Introduction Kant’s account of the sublime makes frequent reference to infinity. The “intuition” of the sublime “carries with it the idea of...infinity”; apprehension “can progress to infinity” [kann…ins Unendliche gehen]; imagination “strives to progress towards infinity” [ein Bestreben zum Fortschritte ins Unendliche]; reason demands that we “think the infinite as a whole” (KU 5:255, 252, 250, 254).1 It is obvious that the infinite played a central role in Kant’s own presentation of the problem. It is less clear whether such references are 1 References are to the standard Akademie edition of Kant’s gesammelte Schriften (Berlin: de Gruyter, 1900–; abbreviated as Ak.): Anth: Anthropologie in pragmatischer Hinsicht (Ak. -
23/2 Personality and Learning Styles
23/2 February 2014 www.international-montessori.org www.international-montessori.org Brussels A Newsletter for the families of ‘International Montessori’ Author: Annie Hoekstra-de Roos Layout: Inspirit Personality and Learning Styles Inside: Personality and Learning Styles Personality styles become apparent during Early Childhood Characteristics of each personality styles at a young age Catering for different learning styles at school Limits are needed to create respect for others Ourselves, the parents It takes a village to raise a child Personality and Learning Styles All people are different. We are an amazing In this series of species, in that none of us are the same! We newsletters, the move, act and think differently. We have different focus will be first belief systems and values. We also all learn on nature. We will differently. We acquire knowledge in different look at a selection ways; have different strengths and weaknesses of personality types and function predominantly from a different set and related learning styles. Every person has a core, of intelligences. what Montessori called ‘The secret of childhood’. We are who we are. And we also want to stay whom Nature determines partly who we are and nurture we are. To feel true to our heart, we cannot become continues to shape the identity of each individual. different to our origin. To become happy, we need The brain is a very flexible organ, especially in the acknowledgement for whom we are. This basic first six years of life. It can adapt to any culture concept translates into predominant characteristics and any language. This is a great plus but also a through which we are recognisable by others.