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1
Rimkus, Edvardas. "I. Kanto patyrimo teorijos metafizinė komunikacija: M. Heideggeris." Coactivity: Philosophy, Communication 23, no. 1 (2015): 73–85. http://dx.doi.org/10.3846/cpc.2015.218.
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The article examines the reception of Kantian conception of experience in Martin Heidegger’s book Kant and the Problem of Metaphysics. The context of Immanuel Kant’s theory of experience forms the basis for collation of Kant’s and Heidegger’s philosophies. Epistemological and metaphysical components of Kantian conception of experience are extracted. Two main Kant’s theoretical distinctions are discussed: the difference between the sensual matter of experience and conceptual form of experience; and the difference between the thing-in-itself and appearance. The research is focused on Kantian understanding of experience or empirical cognition, which is a process of synthesis of sensuous data and concepts. Collation of Kant’s and Heidegger’s philosophies and evaluation of Heidegger’s interpretational position appeals to theoretical contexts of metaphysical nominalism and metaphysical realism. The basic conclusion states that Heidegger’s interpretation of Kant’s theory of experience is transfused by the premises of Heidegger’s fundamental Dasein ontology. These premises determine significant transformations of Kant’s philosophy and the omission of some aspects of Kant’s theory of experience.
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Anisimov, Fedor. "J.B. Erhard and His “Devil’s Apology” (1795) in the Context of Early Discussions about Kantian Philosophy." Ethical Thought 24, no. 2 (2024): 138. https://doi.org/10.21146/2074-4870-2024-24-2-138-149.
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The philosopher and physician Johann Benjamin Erhard (1766–1827) is a relatively little-studied, but very remarkable figure in the history of post-Kantian German thought. The peak of his creative activity occurred in the last decade of the 18th century – a time of heated discussions around the philosophy of I. Kant, when a number of thinkers, who appreciated the nature of the transformations he carried out, tried to continue his undertaking, challenging the positions of philosophical opponents. Developing some of his claims and moving away from others, they often found themselves in ideological confrontation both with Kant himself and with other Kantians. Along with K.L. Reingold, S. Maimon, J.G. Fichte, T. Schmaltz, L.H. Jacob, C.Chr.E. Schmid and other influential successors (and at the same time critics) of Kantian philosophy, J.B. Erhard was in the thick of these discussions, the course of which is reflected in one of his main works, “Devil’s Apology” (1795). This article, which represents a preface to the translation of this work into Russian, will examine its main within the framework of a number of philosophical problems and disagreements that were of key importance at the dawn of the development of one of the most important traditions of European philosophy – German idealism. Particular attention within the framework of the article will be paid to the position of the personality of Erhard himself in the philosophical context of his time; in particular, his personal contacts with famous contemporaries.
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STONE SWEET, ALEC. "A cosmopolitan legal order: Constitutional pluralism and rights adjudication in Europe." Global Constitutionalism 1, no. 1 (2012): 53–90. http://dx.doi.org/10.1017/s2045381711000062.
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AbstractThe European Convention on Human Rights is rapidly evolving into a cosmopolitan legal order: a transnational legal system in which all public officials bear the obligation to fulfill the fundamental rights of every person within their jurisdiction. The emergence of the system depended on certain deep, structural transformations of law and politics in Europe, including the consolidation of a zone of peace and economic interdependence, of constitutional pluralism at the national level, and of rights cosmopolitanism at the transnational level. Framed by Kantian ideas, the paper develops a theoretical account of a cosmopolitan legal system, provides an overview of how the ECHR system operates, and establishes criteria for its normative assessment.
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Palau, Gladys. "Reflections on the Nature of Logic in Kant." Disputatio. Philosophical Research Bulletin 4, no. 5 (2015): 95–106. https://doi.org/10.5281/zenodo.3551720.
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Currently, there persists an argument between those who defend the existence of logical truths, understood as «logical facts or objects», and those who think that logic consists of «rules», the nature of which allows for the preservation of a property under a particular group of transformations. This paper has basically the purpose of rummaging about these problems through the Kantian conception of logic from a historical-constructive perspective. To that end, we begin by sketching the most significant contributions to the domain of logical investigation prior to Kant´s approach, with the purpose of becoming clear as to whether this philosopher has introduced any important changes regarding the nature of logic.
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Sokuler, Zinaida A. "Hermann Cohen and His Idea of the Logic of Pure Knowledge." RUDN Journal of Philosophy 25, no. 3 (2021): 378–93. http://dx.doi.org/10.22363/2313-2302-2021-25-3-378-393.
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Hermann Cohen, as it is well known, criticised the Kantian notion of the thing-in-itself. And before him the Kantian thing-in-itself was criticised by Fichte and other German idealists. Probably for this reason, Hermann Cohen is sometimes regarded as a person who said things similar to Fichte. This gives a completely wrong perspective, making it impossible to understand the philosopher's ideas. The basis for his critique of the Kantian thing-in-itself is quite different from the motives, determining the criticism of Kant in the classical German Idealism. Such interpretation does not allow to see close connection of Cohen's theoretical philosophy with revolution in physics which took place at the turn of the nineteenth and twentieth centuries. The article explains how Cohen's demand that pure thinking must form its own content is connected with transformations taking place in physics and mathematics, and the peculiarity of Cohen's understanding of idealism is demonstrated: for him, correct idealism must realize that autonomous, free thinking should work seriously with sense data. The closeness of Cohen's ideas to the postpositivist thesis of the theory-ladenness of observation is explained. For Cohen, serious work with sense data is opposite to uncritical acceptance of them as given. The origin of scientific thinking is thinking itself. It responds to the challenge of sensory material by creating its own constructs. Mathematized natural science becomes for Cohen both an example and a confirmation of this thesis. For him, what is real is what is described in the language of mathematical analysis, i.e. continuous processes, in spite of the fact that any data are discrete. It is shown that the source of Cohen's assertions on this issue is in Kant's Critique of Pure Reason, namely in the doctrine of the Principles of pure natural science and, more specifically, in the Anticipations of Perception. Cohen's conviction of the constructive character of the theories of mathematized natural science is confirmed in the article by references to the authority of A. Einstein.
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Kvokačka, Adrián. "Životaschopnosť jedného prístupu. Poznámky ku kantovskej línii interpretácie kategórie vznešeného (pokračovanie)." ESPES. The Slovak Journal of Aesthetics 2, no. 1 (2013): 20–26. https://doi.org/10.5281/zenodo.6409623.
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To elaborate on the intention of the previous contribution, this paper opens again the problem of reception of Kant's definition of the category sublime. Variations performed by Schopenhauer, Nietzsche and Adorno represent some innovative approaches. Bridging the history of this aesthetic category in the 20th century in their thinking represents the functionality of the sublime, which we observe through the transformations in artistic and aesthetic discourse and which encourages us to a contemporary revaluation of this concept.
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Van Zyl, S., and J. Sey. "The compulsion to confess." Literator 17, no. 3 (1996): 77–92. http://dx.doi.org/10.4102/lit.v17i3.623.
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This paper draws on the work of Michel Foucault in order to sketch a preliminary genealogy of the practice of confession in the twentieth century. The essay argues that confession has undergone major transformations, not only from a chiefly religious to a secular practice, hut to a form of psychologised self-knowledge productively typical of knowledge itself in post-Kantian modernity. In other words, we argue that confession has become diffused through knowledge practices such that it becomes imperative to confess to a particular style or use of language in the pursuit of such knowledge. The confession of a style in language thus becomes a prerequisite for such knowledge, or the inability to arrive at it. We investigate the phenomenon in the examples of the ‘factional’ literature of Norman Mailer, and the human science of ethnography.
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Otieno, Osawo, and Thomas Monchena. "Using Kantian Ethics in Dissolving Disputes over Management and Distribution of Natural Resources in Tanzania." International Journal of Philosophy 12, no. 4 (2024): 60–66. http://dx.doi.org/10.11648/j.ijp.20241204.11.
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The broad range of the managements of the natural resources in Tanzania has resulted into the creation of complex organizations and systems which has led to the exploitation of the workers depending on these resources for livelihood. These are various groups of actors such as insurgents’ groups, minority groups, and corrupt democratically elected leaders. Obviously, these leads to internal mistrust and commotion within a state rendered in calmness and contrary to peaceful coexistence. As a researcher the bottom line of these constrains needs holistic education and realization to combat the eminent crisis at hand. Each person has a role to play for the peaceful living in a society with great goals and opportunities. The dignity and integrity of each person is a very important and at stake. My research analysis indicates how Kantian ethics will tackle the above mentioned constrains for the peaceful coexistence in the society. For Kant, every human being has a right and obligation for every moral action. In any democratic society where laws and statutes are adhered to the issues of natural resources must be accounted for with the aim of common good. Using Immanuel Kant’s dictum on categorical imperative, these transformations in the management of the natural resources in Tanzania can be effectively be achieved.
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Kultaieva, Maria. "Political Implications of Philosophical Pedagogy." Filosofiya osvity. Philosophy of Education 24, no. 1 (2019): 32–51. http://dx.doi.org/10.31874/2309-1606-2019-24-1-32-51.
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The article proposes the critical analyses of the P. Mehring conception of philosophical pedagogy founded on the German idealism and Humboldt’s philosophy of education. Transformations of the philosophical pedagogy are considering on the background of organizing changes in the education in the industrial and post-industrial contexts with regard to its meaning, logics and causes. The advantages of the interdisciplinary approach are proving on the problem field of the philosophical pedagogy in times of its rising and falls.The restoration of philosophical pedagogy of the early and developed industrialism is proposing with its idealistic and institutional paradigm (Humboldt-Hegel-Spranger) and the alternative one – the critical anti-institutionalism(Nietzsche -Adorno-Foucault), The heuristic metaphor of the invention of freedom shows on the political engagement of philosophical pedagogy what has both the negative and positive aspects. Some political pathologies of the state in the early post-industrial societies need pedagogical treating. That is why the revival perspective of philosophical pedagogy is inquiring. For this case some actual ideas of W. von Humboldt and its transformations are used to show the risks and dangerous of educational reforms in the post-industrial contexts.The Kantian and Hegelian transformations are researching with the aim to show different tendencies of the development of education in philosophical reflections of pedagogical issues with political consequences regarding as possible paradigmatic changes which can exist as complementary ones. The coherence of political and pedagogical ideas can exist in different constellations pursuing different purposes. The pedagogical construct of freedom as autonomy was often used in the political programs and political decisions, but the political reason is also an important factor for the transformations of contemporary educational systems and practices. The pedagogical construct of freedom foresees the autonomy of educational institutions and independency of individual which cal be lost by his transforming to a Wikipedia-citizen.
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Kuiken, Don. "The Epistemic Limits of Impactful Dreams: Metacognition, Metaphoricity, and Sublime Feeling." Brain Sciences 14, no. 6 (2024): 528. http://dx.doi.org/10.3390/brainsci14060528.
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Taxonomic studies of dreams that continue to influence the dreamer’s thoughts and feelings after awakening have distinguished three types of impactful dreams: nightmares, existential dreams, and transcendent dreams. Of these, existential dreams and transcendent dreams are characterized by recurrent metacognitive appraisal of the epistemic tension between complementary (a) metaphoric (A “is” B) assertions and (b) literal (A “is not” B) assertions. Metacognitive appraisal of such complementary metaphoric and literal assertions is detectable as the felt sense of inexpressible realizations. The poesy of such inexpressible realizations depends upon the juxtaposition of a metaphoric topic and vehicle that are both “semantically dense” but at an abstract level “distant” from each other. The result is “emergence” of attributes of the metaphoric vehicle that are sufficiently abstract to be attributes also of the metaphoric topic. The cumulative effect of successive metaphoric/literal categorical transformations produces a higher-level form of metacognition that is consistent with a neo-Kantian account of sublime feeling. Sublime feeling occurs as either sublime disquietude (existential dreams) or as sublime enthrallment (transcendent dreams). The aftereffects of these two dream types are thematically iterative “living metaphors” that have abstract (but not “totalizing”) ontological import.
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Razbeglova, Tatyana P. "Immanuel Kant on Music: Paradoxes of Aesthetic Rationalism." Contemporary Musicology, no. 4 (2021): 79–94. http://dx.doi.org/10.56620/2587-9731-2021-4-079-094.
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The article explores the reasons behind the inconsistency of Kant's perspective on the art of music. Kant’s aesthetics is a strict and harmonious system underpinning the analysis of aesthetic consciousness. His views produced a huge impact on the subsequent development of aesthetic thought. Despite certain contradictions, the Kantian philosophical system and, in particular, his aesthetic views are of timeless value. In this respect, it is paramount to explore these contradictions and understand their role in the Kantian philosophy. Kant was repeatedly reproached for his formal approach to aesthetics that disregards artistic practice. However, it was not criticism but, rather, direct apologetics of Kant's philosophical vision promoted among his followers that led to aesthetic formalism. In other words, the rationality of thinking was transferred on the very object of exploration—the art. Kant's comments on music, as an integral part of his aesthetic theory, are formal and sparing. They contrast with a growing role of music in the cultural landscape at the turn of the 18th and 19th centuries and the scope of Kant’s commentary given to other arts. Nonetheless, the aesthetic value of music was still recognised as music was listed in Kant's classification of arts. Our research has concluded that the reasons behind Kant’s inconsistencies are not limited to the well-known gap between the aesthetic object and the judgment about it. Another reason is his conscious detachment from contemporary musical practice, and, more broadly, from the irrational essence of music which he implicitly felt. Kant's rejection of sensory and emotional perception of music in favor of its rational interpretation identified one of the key issues for the future research agenda in aesthetics. The question of whether it is possible to perceive music as a non-conceptual art with the help of rational thinking alone emerged from the contradictions of Kant's aesthetic. This issue has not lost its relevance. In fact, it has created the basis for modern transformations of musical art towards pronounced intellectualism. The identification of the essence and grounds for Kant’s contradictions will allow to fend off accusations of formalism put forward by his followers and critics.
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Pinto, Valeria, and Susanna Zellini. "4. The ‘Academic Difference’: Reimagining Academic Freedom in European Liberal Democracies." Philosophy and Theory in Higher Education 5, no. 2 (2023): 289–328. http://dx.doi.org/10.3726/ptihe.022023.0289.
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Abstract Our paper aims to address the relationship between democracy and academic freedom (AF) starting from the transformations of higher education within liberal democracies, that is, within the socio-economic dynamics of late capitalism, which determine the change in the way AF has been conceived over the last thirty years. In Europe this concept was traditionally inspired by the Kantian-Humboldtian principle of the necessary distance of the university from society (‘freedom and isolation’). Yet in the new global scenario this model has increasingly been supplanted by the contrary neoliberal imperative of the ‘tuning’ between university and society. Under the justification of an alleged democratic ‘opening’ of the academy over and against an elitist ‘closure’, this principle has concealed the subjugation of the academy to the competitive market. Whereas the ‘Magna Charta Universitatum’ of 1988 still sought to maintain the modern European idea of the university while opening it up to a new horizon, the path taken by the EU has instead substantially liquidated that idea. Our proposal is to re-imagine the concept of AF in terms of ‘academic difference’, starting from a genealogical re-reading of the classical idea of ‘freedom and isolation’: a transformative, not restorative, re-reading that turns the dereferentialised condition of the contemporary university from a loss into an opportunity.
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Oliveira, Renato Almeida de, Filipe Zanuzzio Blanco, Ricardo dos Reis Silveira, and Thiago de Souza Serra. "THE FOOTSTEPS OF SEYLA BENHABIB: A GENEALOGY OF HER CONCEPTS OF DEMOCRATIC SELF-DETERMINATION, UNIVERSAL COSMOPOLITAN HUMAN RIGHTS, AND THE ETHICAL OBLIGATION OF HOSPITALITY, SOVEREIGNTY, AND AN INCLUSIVE DEMOCRATIC PROCESS." Revista Políticas Públicas & Cidades 14, no. 2 (2025): e1825. https://doi.org/10.23900/2359-1552v14n2-79-2025.
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Throughout her work, Seyla Benhabib develops a consistent reflection on equality and diversity within a globalized context. Beginning with Critique, Norm, and Utopia (1986), she critiques classical critical theory for its reliance on negative critique and abstract utopias, lacking grounding in real normative practices. In Situating the Self (1992), she introduces a feminist and postmodern ethical approach, while The Claims of Culture (2002) explores the balance between equality and cultural diversity. Her work evolves into a theory of democratic cosmopolitanism in The Rights of Others (2004), advocating for universal human rights that transcend national borders. She challenges Kantian universalism and communitarian views like those of MacIntyre, proposing an ethics of responsibility rooted in contextual particularities. In Transformations of Citizenship (2001), she analyzes how globalization reshapes citizenship and belonging. Benhabib also critiques contemporary democratic theories, arguing that Habermas’s deliberative democracy and Mouffe’s agonistic model fail to fully embrace inclusivity. She proposes instead a more participatory and inclusive democratic framework. Furthermore, Benhabib emphasizes Hannah Arendt’s ambivalence toward modernity, highlighting the importance of action and plurality. This paper argues that a unifying thread runs through Benhabib’s work, tying together her reflections on rights, equality, and diversity. Using critical analysis of her writings, the paper demonstrates how Benhabib’s evolving conception of rights aims to integrate inclusive practices, respect for universal norms, and constant legal revision to address the demands of a diverse global era.
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Stark, Susan. "A Change of Heart: Moral Emotions, Transformation, and Moral Virtue." Journal of Moral Philosophy 1, no. 1 (2004): 31–50. http://dx.doi.org/10.1177/174046810400100105.
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AbstractInspired in part by a renewed attention to Aristotle's moral philosophy, philosophers have acknowledged the important role of the emotions in morality. Nonetheless, precisely how emotions matter to morality has remained contentious. Aristotelians claim that moral virtue is constituted by correct action and correct emotion. But Kantians seem to require solely that agents do morally correct actions out of respect for the moral law. There is a crucial philosophical disagreement between the Aristotelian and Kantian moral outlooks: namely, is feeling the correct emotions necessary to virtue or is it an optional extra, which is permitted but not required. I argue that there are good reasons for siding with the Aristotelians: virtuous agents must experience the emotions appropriate to their situations. Moral virtue requires a change of heart.
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Sobarzo Morales, Mario. "La inflexión de la voluntad: Kant – Arendt." Hermenéutica Intercultural, no. 18-19 (March 24, 2014): 72. http://dx.doi.org/10.29344/07196504.18-19.555.
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Resumen:En el presente artículo, a partir de la tematización del problema de lavoluntad y sus implicancias en la determinación del juicio moral, se sitúaa Kant como un autor privilegiado para pensar la política. Esto, pues según Hannah Arendt, Kant fue el único entre los grandes pensadores que no tuvo inclinación a obnubilarse teórica ni prácticamente con latiranía.El título de esta ponencia y su epígrafe hacen alusión al problemade la voluntad y su manifestación en la temporalidad humana: el aquíy ahora latino “hic et nunc”. A partir de esta temática se despliega unatriple inflexión de la voluntad que termina en el rechazo kantiano de la política entendida como ejercicio de la prudencia, reemplazándola porun imperativo de la voluntad autodeterminada racionalmente. Este concepto llegaría a ser central en las futuras corrientes filosófico-políticas quesustentan su accionar en la deliberación y la racionalidad comunicativa.Palabras clave: Filosofía política – voluntad – autoritarismo – imperativos kantianos – juicio.Abstract:This article, from its transformation into a subject matter, the problem of will and its consequences in the determination of moral judgment sets Kant as a privileged author in politics thinking. This is due to, according Hannah Arendt, Kant was the only one among the great thinkers that had no intention to feel dazzle, neither theoretically nor practically, with tyranny. The title of this paper and its epigraph refer to the problem of will and its expression in human temporality: the latin here and now “hic et nunc”. From this subject is figured out a triple inflection of will that ends at Kantian rejection to politics, understood as the exercise of prudence; replacing it by a rational self-determined will imperative. This concept would be essential in future philosophic-politic trends that sustain their action in the deliberation and communicative rationality.Keywords: Politic philosophy – will – authoritarianism – Kantian impe- ratives – judgment
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Munir, Akhmad Sirojudin, and Achmad Khudori Soleh. "Kantian Criticism: Reinterpreting Epistemology for the Transformation of Sharia Economics." Tebuireng: Journal of Islamic Studies and Society 5, no. 2 (2024): 202–14. https://doi.org/10.33752/tjiss.v5i2.8483.
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This study identifies the development of sharia economic epistemology, particularly in terms of the lack of integration of Western epistemological theories, especially Kantian epistemology, into the framework of sharia economics. The purpose of this study is to explore how the reinterpretation of Kantian epistemology can enrich the theory and practice of sharia economics, as well as identify the potential for methodological improvements in sharia economic research. The research method used is qualitative design with a literature study approach and conceptual analysis, which involves thematic and content analysis of relevant academic literature. The results show that the integration of Kantian epistemology can provide a new dimension in sharia economic theory by introducing a priori category and cognitive structure, as well as improving research methodologies with a more reflective and holistic approach. The application of the Kantian principle can also improve sharia economic practices in the global market and support the formation of more adaptive policies. Recommendations for further research include empirical testing of the application of Kantian epistemology in various sectors of the sharia economy, as well as the development of a policy framework based on Kantian principles to improve flexibility and responsiveness to global changes.
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Shapshay, Sandra. "Schopenhauer's Transformation of the Kantian Sublime." Kantian Review 17, no. 3 (2012): 479–511. http://dx.doi.org/10.1017/s1369415412000180.
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AbstractSchopenhauer singles out Kant's theory of the sublime for high praise, calling it ‘by far the most excellent thing in the Critique of Aesthetic Judgement’, yet, in his main discussion of the sublime, he ridicules Kant's explanation as being in the grip of scholastic metaphysics. My first aim in this paper is to sort out Schopenhauer's apparently conflicted appraisal of Kant's theory of the sublime. Next, based on his Nachlaß, close readings of published texts and especially of his account of the experience of tragic drama, I offer a reconstruction of Schopenhauer's theory of the sublime which understands it – against prevailing scholarly views – as a transformation of rather than as a real departure from the Kantian explanation. Finally, I suggest that my interpretation of Schopenhauer's theory of the sublime has far-reaching consequences for a proper understanding of his views on freedom.
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Bonadyseva, P. R. "The Emergence of Onto-Gnoseology among Russian Intuitivists as Criticism of Neo-Kantianism." Kantian journal 39, no. 4 (2020): 95–123. http://dx.doi.org/10.5922/0207-6918-2020-4-4.
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At the beginning of the twentieth century in the Russian-speaking philosophical space philosophical projects emerged which brought ontology and gnoseology closer together. One can observe this process, for example, in the philosophical doctrines of the Russian intuitivists Nikolay Lossky and Semyon Frank. I demonstrate that the emergence of these doctrines and the development of their onto-gnoseological categorial apparatus were mainly connected with the criticism of the Neo-Kantian theory of cognition and the possibility of transcendent knowledge as such. The main sources of my study are The Intuitive Basis of Knowledge and The World as an Organic Whole by N. O. Lossky and The Object of Knowledge and The Unknowable by S. L. Frank. My investigation makes it possible to treat Lossky’s categorial framework as the representation of a system of levels of the universe each of which is characterised by two aspects: the ontological, i.e. it is part of the unity of the world, and the gnoseological, i.e. it has an independent cognitive significance. Frank considers categories to be an organic part of the ontological proof of intuitivism. A common trend in the construction of categorial schemes by Lossky and Frank is their striving to combine gnoseological and ontological descriptions of categories. The key difference is the way an onto-gnoseological system as a whole is justified. In revealing the contradictions in Lossky’s conception, I proceed from the critical remarks of S. A. Askoldov (Alexeyev), pointing out that these contradictions stem from an absolutisation of intuition in cognition, the renunciation of the idea of gnoseological transcendence, incompleteness of the theory of immanence and discordance between onto-gnoseological categories. Askoldov’s critical comments clarify the substantive features of Lossky’s theory and the essence of the transformations carried out in Frank’s absolute ideal-realism.
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Vilar, Gerard. "Reason bottomless: pragmatic transformation of Kantian aesthetics." Enrahonar. Quaderns de filosofia 36 (July 7, 2004): 153. http://dx.doi.org/10.5565/rev/enrahonar.372.
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Camilleri, Kristian. "Heisenberg and the Transformation of Kantian Philosophy." International Studies in the Philosophy of Science 19, no. 3 (2005): 271–87. http://dx.doi.org/10.1080/02698590500462273.
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Gebrecht, Raphael. "Das Verhältnis von Subjektivität und Zeit bei Kant und Schopenhauer." Kant-Studien 112, no. 4 (2021): 551–93. http://dx.doi.org/10.1515/kant-2021-0029.
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Abstract This paper focuses on Kant’s and Schopenhauer’s models of self-consciousness and their specific relation to time. It aims to show that genuine philosophical theories can explain the idiosyncratic relation between ourselves and the world without relying on pure metaphysical speculations or strictly empirical and phenomenally oriented conceptions, as many contemporary proponents of analytic philosophy entail. The first groundbreaking doctrine in this regard is Kant’s transcendental theory of apperception, which unfolds a new theoretical dimension of thinking, grounding the logical unity of thought in the pure, originally synthetic unity of the subject itself. In order to constitute a structural order within the appearing phenomenal world, Kant conceptualizes a theory of self-affection in the second edition of the Critique of pure reason, positing a dynamic relation between the spontaneously acting intellect and the purely receptive inner sense of time as a result of productive transcendental imagination. The problematic relation between self-reliance and empirical consciousness that Kant did not resolve completely led to various subsequent transformations of Kant’s transcendental principles, one of which boasts Schopenhauer as a prominent but rarely considered representative. Schopenhauer’s systematic approach consists in a modified version of Kant’s transcendental idealism, which ties the Kantian subject of logical and transcendental unity to an intuitive corporeal individual that can only conceptualize itself as an original, willing subject. The Schopenhauerian subject unfolds its empirical character in accordance with its own inner impulses and motivations, which manifest themselves in time but can only be interpreted as a phenomenal representation of a higher, metaphysical unity, which Schopenhauer calls the will as a thing in itself. Schopenhauer reaches his final metaphysical conclusion via a problematic analogy, positing another perspective on the corporeal nature of the individual which, by means of abstraction, can be extended to the whole phenomenal world. Therefore, Schopenhauer interprets the underlying (intelligible) character of the subject and the phenomenal world as a whole as a timeless, omnipresent will to live which can be temporally experienced within the nature of our own subjectivity.
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Lima, Erick Calheiros. "Da Semântica à Pragmática: Kant, Hegel e o Debate em torno da Normatividade." Educação e Filosofia 38 (December 6, 2024): 1–52. https://doi.org/10.14393/revedfil.v38a2024-74932.
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O presente artigo pretende discutir a transformação, proposta por Hegel, da noção kantiana de liberdade como autonomia no paradigma do reconhecimento recíproco. Na primeira seção, vou retomar alguns pontos da Fundamentação que vêm sendo interpretados como conduzindo a paradoxos na concepção de autonomia (1). Em seguida, pretendo recordar esquematicamente a interpretação proposta por Loparic acerca do ‘fato da razão’, procurando especificar aí uma solução semântica para o problema da normatividade embasada na autonomia (2). Na terceira seção, a intenção é fazer uma comparação entre a interpretação semântica do sentimento de respeito com as heterodoxas propostas, desenvolvidas recentemente por Honneth e Brandom, de uma interpretação intersubjetivista dessa noção, tentando avaliar a partir disso que tipo de dificuldade uma concepção pragmática de normatividade teria de resolver (3). Em seguida, o objetivo é expor, de maneira bastante esquemática, o modo como Fichte articula a transformação do conceito de respeito em termos da noção, formulada por ele, de reconhecimento recíproco (4). Finalmente, nas partes conclusivas, pretendo reconstruir a interpretação, proposta por Brandom, para a transformação do modelo de normatividade baseado na autonomia naquele baseado no reconhecimento, ponderando aí motivos tanto epistêmicos quanto práticos de radicalização pragmática da semântica kantiana (5). Palavras-chave: G.W.F Hegel; I. Kant; J. G. Fichte; Reconhecimento; Autonomia. From Semantics to Pragmatics: Kant, Hegel and the Debate surrounding Normativity Abstract: This article aims to discuss the transformation, proposed by Hegel, of the Kantian notion of freedom as autonomy into the paradigm of reciprocal recognition. In the first section, I will return to some points of the Groundwork that have been interpreted as leading to paradoxes in the conception of autonomy (1). Next, I intend to schematically recall the interpretation proposed by Loparic about the 'fact of reason', seeking to specify the semantic solution to the problem of normativity based on autonomy (2). In the third section, the intention is to make a comparison between the semantic interpretation of the feeling of respect with the heterodox proposals, recently developed by Honneth and Brandom, of an intersubjectivist interpretation of this notion, trying to evaluate from this what type of difficulty a pragmatic conception of normativity would have to resolve (3). In the following section, the aim is to present, in a rather schematic manner, the way in which Fichte articulates the transformation of the concept of respect in terms of the notion, formulated by him, of reciprocal recognition (4). Finally, in the concluding parts, I intend to reconstruct the interpretation, proposed by Brandom, for the transformation of the model of normativity based on autonomy into that articulated in terms of recognition, considering both epistemic and practical reasons for the pragmatic radicalization of Kantian semantics (5). Keywords: G.W.F Hegel; I. Kant; J. G. Fichte; Recognition; Autonomy. De la semántica a la pragmática: Kant, Hegel y el debate sobre la normatividade Resumen: Este artículo pretende discutir la transformación, propuesta por Hegel, de la noción kantiana de libertad como autonomía en el paradigma del reconocimiento recíproco. En la primera sección, revisaré algunos puntos de la Fundación que se han interpretado como conducentes a paradojas en la concepción de autonomía (1). A continuación, pretendo recordar esquemáticamente la interpretación propuesta por Loparic sobre el “hecho de la razón”, buscando especificar allí una solución semántica al problema de la normatividad basada en la autonomía (2). En el tercer apartado, se pretende hacer una comparación entre la interpretación semántica del sentimiento de respeto con las propuestas heterodoxas, recientemente desarrolladas por Honneth y Brandom, de una interpretación intersubjetivista de esta noción, tratando de evaluar a partir de ésta qué tipo de dificultad una concepción pragmática de la normatividad tendría que resolver (3). En la siguiente parte, el objetivo es exponer, de manera muy esquemática, la manera en que Fichte articula la transformación del concepto de respeto en términos de la noción, formulada por él, de reconocimiento recíproco (4). Finalmente, en las partes finales, pretendo reconstruir la interpretación propuesta por Brandom para la transformación del modelo de normatividad basado en la autonomía en uno basado en el reconocimiento, considerando razones tanto epistémicas como prácticas para la radicalización pragmática de la semántica kantiana (5). Palabras clave: G.W.F Hegel; I. Kant; JG Fichte; Reconocimiento; Autonomía. Data de registro: 19/08/2024 Data de aceite: 25/09/2024
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Ficara, Elena. "The Transcendental Deduction of Categories as Philosophical Proof." Kantian journal 42, no. 3 (2023): 74–96. http://dx.doi.org/10.5922/0207-6918-2023-3-4.
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My aim is to reconstruct the basic steps and the fundamental idea of Kant’s transcendental deduction of categories as well as Hegel’s interpretation and reframing of Kant’s idea. Hegel’s reading is crucial for two reasons: first, for fixing the basic form of the Kantian argument and secondly, for understanding its metaphilosophical relevance. For Hegel, philosophical proof has a specific nature, which distinguishes it from scientific proof and brings it closer to a juridical one. In this perspective the transcendental deduction, which is universally considered one of the most difficult chapters in the history of philosophy, reveals itself as the genuine clarification of specifically philosophical proof. I first present the idea of Kant’s transcendental deduction in the Critique of Pure Reason as well as its Hegelian reading in the Science of Logic and reformulation as the very method of philosophy in the Philosophy of Right. I show what in the Kantian argumentation constituted the basis for Hegel’s own interpretation and transformation. In so doing, I highlight a ‘red thread’ between the two ideas of the transcendental deduction. I conclude by proposing a formal account of Kant’s and Hegel’s ideas and by summing up the main metaphilosophical insights we can gain from Kant’s idea and its Hegelian interpretation.
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Kornilaev, Leonid. "Kant’s pedagogical thought and current problems of education." SHS Web of Conferences 161 (2023): 06008. http://dx.doi.org/10.1051/shsconf/202316106008.
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Reflection on education has a central place in Kantian anthropology. The human being can only become human through education. In my analysis of Kant’s standpoint, I identify the characteristics of education that underlie Kantian anthropology: the exclusive predisposition of humans to education, the duty of a human to be educated, the communicative nature of education, education as a product and goal of humanity, the continuous development of education plans and education as a tool to improve humanity. In interpreting the latter idea, I reveal the specific optimism and pessimism of Kant’s pedagogical thought. Further, I analyse the key characteristics of education to transfer Kantian ideas to the present context. I also reformulate current problems in education in comparison to, and with the help of, Kantian pedagogical ideas. These issues are the correlation between Kant’s pedagogical anthropologism and the problem of artificial intelligence, the transformation of the teacher-student relationship, extended adolescence, personal growth of the educator, the consequences of education digitalisation, the advantages and disadvantages of using the Internet in education, the effect of an information society on education, and the role of the state in education. I conclude that commitment to Kantian principles in contemporary education is nominal rather than substantial and that embracing these principles is complicated by the pervasiveness of modern technology in human life. Overall, Kant’s pedagogical theory is the perfect reference point for an optimistic outlook on education.
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Krouglov, Alexei N. "The Kantian Concept of Human Dignity Today." Kantian journal 43, no. 1 (2024): 47–75. http://dx.doi.org/10.5922/0207-6918-2024-1-3.
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Although Kant was born three hundred years ago, his practical philosophy is still relevant and helpful for understanding difficult and crucial issues of today. One example is the strange transformation the concept of human dignity has undergone in post-Soviet Russia — in everyday language, in ideological doctrines, and in legal documents. While in ordinary life dignity is increasingly reduced to access to material benefits, in its legal sense — above all in the 1993 Constitution of the Russian Federation — anti-communist ideology has turned it into the “right” to enjoy comfortable living conditions, being almost totally divorced from duties and from morality. Such interpretations of human dignity lead to a dead end, creating problems for its perception and for its relationship to other constitutional provisions — problems that are impossible to resolve in the framework of such an interpretation of right. By turning to Kant, one of the pillars of the modern egalitarian universalist conception of human dignity, we can trace the idea of personal dignity back to its origin as an absolute inner value which, unlike external material benefits, has no equivalent, and involves self-legislation, restriction of freedom, and the fulfilling of moral duty.
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Fehèr, Ferenc. "The Transformation of the Kantian Question in Lukács’ Heidelberg Philosophy of Art." Graduate Faculty Philosophy Journal 16, no. 2 (1993): 331–44. http://dx.doi.org/10.5840/gfpj199316220.
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Bertram, Georg W. "Two Conceptions of Second Nature." Open Philosophy 3, no. 1 (2020): 68–80. http://dx.doi.org/10.1515/opphil-2020-0005.
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AbstractThe concept of second nature promises to provide an explanation of how nature and reason can be reconciled. But the concept is laden with ambiguity. On the one hand, second nature is understood as that which binds together all cognitive activities. On the other hand, second nature is conceived of as a kind of nature that can be changed by cognitive activities. The paper tries to investigate this ambiguity by distinguishing a Kantian conception of second nature from a Hegelian conception. It argues that the idea of a transformation from a being of first nature into a being of second nature that stands at the heart of the Kantian conception is mistaken. The Hegelian conception demonstrates that the transformation in question takes place within second nature itself. Thus, the Hegelian conception allows us to understand the way in which second nature is not structurally isomorphic with first nature: It is a process of ongoing selftransformation that is not primarily determined by how the world is, but rather by commitments out of which human beings are bound to the open future.
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Krouglov, Alexei N. "Kant’s Concept of Enlightenment and Its Alternatives." Kantian journal 42, no. 2 (2023): 16–39. http://dx.doi.org/10.5922/0207-6918-2023-2-2.
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The modern popularity of the Kantian definition of enlightenment often leads to a distorted notion that his understanding of enlightenment was dominant already during his lifetime, expressing the quintessence of all-European Enlightenment. This turns our attention away from entire layers of philosophical thought, since the Kantian definition of enlightenment in the late eighteenth century was neither the only one nor the preeminent one. The study of alternatives represented in the German philosophy of that period gives a deeper insight into the originality of the Kantian approach with regard to both its merits and demerits. The presentation of the Kantian definition of enlightenment as the standard turns out to be a rather late historical phenomenon. Even Kant’s closest followers did not turn to his interpretation of enlightenment and, indeed, were sharply critical of the phenomenon as a banal and superficial one, opposed to faith. Further transformation of the views on the Enlightenment led to the emergence of the inauthentic terms of “Enlightenment” and Lumières applied post factum to the eighteenth-century philosophy in Europe. As a result, the essence of the enlightenment was defined not so much by the eighteenth-century Enlighteners as by historians and philosophers in the nineteenth and twentieth centuries who constructed a model notion of enlightenment against which philosophical figures were then compared. This approach ignored, first, the authentic definition of enlightenment (in Germany and Russia in the eighteenth century there were authentic terms “Aufklärung” and “prosveshcheniye”, and in France the proto-term “eclairé”) and, second, important national differences in the interpretation of the phenomenon. The emasculate Kantian definition of enlightenment used to legitimise the proposed approach. A closer look at the authentic view of eighteenth-century philosophers and a comparison of the Kantian approach to enlightenment with its alternatives that existed at the time might perhaps demonstrate that the philosophical and heuristic potential of the allegedly overcome and discredited Enlightenment is far from exhausted and is still relevant today.
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Abazari, Arash. "Politisches Handeln und Hoffnung auf den Sozialismus: eine kantische Perspektive." Deutsche Zeitschrift für Philosophie 72, no. 4 (2024): 510–38. http://dx.doi.org/10.1515/dzph-2024-0037.
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Abstract Given the hypercomplex nature of human societies, progressive political action aimed at the structural transformation of society will always have unintended consequences, sometimes indeed the opposite of what was initially sought. The question then naturally arises: Given the essential unpredictability of its outcomes, how is such political action possible? In search of an answer to this question I turn to Immanuel Kant, and reconstruct his notion of “rational hope” (Vernunftglaube) in the Critique of Practical Reason in political terms. After outlining what I take to be a Kantian idea of socialism, I suggest that political action aiming at realising socialism must always incorporate hope as its immanent moment. Finally, I discuss a Freudian-derived objection to Kant, namely, the idea that socialism is an illusion, and answer it from a Kantian point of view.
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Shiyan, A. A., N. F. ,. Derzhavina, and S. L. Katrechko. "Kantian Transcendentalism in Contemporary Philosophical Discussions. Report of the “Transcendental Turn in Contemporary Philosophy-3” International Workshop." Kantian journal 38, no. 2 (2019): 103–11. http://dx.doi.org/10.5922/0207-6918-2019-2-6.
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The review presents the International Workshop “Transcendental Turn in Contemporary Philosophy-3: Nature (Specificities) of Transcendental Philosophy” held in Moscow on 19-22 April, 2018. The workshop was co-sponsored by the State Academic University for the Humanities, the Russian State University for the Humanities and the Foundation for the Humanities. The review examines the main topics of the workshop, summarises the main presentations and explicates the problem area of modern interpretations of Kant and the development of transcendentalism in the twentieth and twenty-first centuries. The presentations, questions and discussions centred around the main problems of transcendentalism: the differences between the phenomenon and the thing in itself, between the first and second editions of the Critique of Pure Reason, the relationship between realist and constructivist aspects of Kantian transcendentalism, the transformation of Kantian transcendental philosophy in Neo-Kantianism and phenomenology and more.
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Șerban, Henrieta Anișoara. "Despre refuzul umorului ca batjocură la Kant și Rorty, nekantianul kantian." Revista de filosofie 71, no. 4 (2024): 595–611. https://doi.org/10.59277/rf.2024.71.4.08.
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The presentation approaches Kantian ethics, selecting for an oriented discussion, first, of the Kantian interest in the disinterested good. In Kant, “Reason creates for itself the idea of a spontaneity”, an indication for and a fertile background of the discussion of the Kantian connection between the (rigors of) Reason and Freedom, which opens then the path, among other topics (in what interests us for the announced discussion), for the understanding of the Kantian ethical choice. The duality of human situation rational and non-rational, sensuous, animal-like creates multiple complexities in the confrontation and senses and intellect and reason in managing a righteous moral life, a correct life, in front of the social forum and the inner one, too. People are actors and acted upon, but when one is adopting the moral Kantian paradigm of conceiving all human beings as ends-in-themselves understands the special status of the human being, the ethical purposiveness of human existence. The second moment in this communication concerns the description of the Kantian rejection of scorn amid a conception of humour as incongruity. In Kant, ethics has to be a guiding presence in all social activities. Among these activities humour is the least examined and most volatile from an ethical standpoint (although, nowadays, political correctness tends to “correct” and prevent this deficiency by cancelling individual freedom and choice). In the Critique of Judgement, Kant states: “In everything that is to excite a lively laugh there must be something absurd (in which the understanding, therefore, can find no satisfaction). Laughter is an affection arising from the sudden transformation of a strained expectation into nothing”. Here is the main aspect and meaning of the Kantian theory of incongruity. At the same time, in Kantian view humour represents a type of “the play of thought.” It is an event a bodily happening triggering “the affections of hope, fear, joy, wrath, scorn, are put in play … alternating every moment; and they are so vivid that by them, as by a kind of internal motion, all the vital processes of the body seem to be promoted”. Given the special status of the human being, assured by Reason, all these are to call for the attention of Reason and morals and for the rejection of certain aspects, such as scorn. Thus, the third moment of the presentation capitalizes on the previous two, mentioned above, and emphasizes the paradoxical Kantianism found in the Rortian rejection of all-dissolving irony and of all forms of cruelty. In ironism, a philosophical attitude to life, ethos, pathos and others, different from irony, lays the Rortian hope for the possibility and accomplishment of solidarity. Rortian ironism is a paradoxical type of Kantianism emancipated from, or, hoping for emancipation from metaphysical foundations.
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Sferco, Senda, and Sebastián Botticelli. "Foucault, Kant y el carácter anfibólico de la libertad." Dorsal. Revista de Estudios Foucaultianos, no. 11 (December 24, 2021): 61–88. https://doi.org/10.5281/zenodo.5802866.
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<strong>Resumen</strong>: Dentro del pensamiento foucaultiano, la noción de libertad mantiene un carácter inacabado, plástico y abierto. Pero además muestra en su particularidad una condición especialmente anfibólica pues retiene un doble sentido que permite entramar la analítica histórico-ontológica de las relaciones de saber-poder con una actitud crítica capaz de comprometerse con las posibilidades de transformación del propio tiempo. Esta condición de límite, o de problema que opera sobre los límites, remite a Kant. El presente artículo propone modelizar a partir del pensamiento kantiano las distintas acepciones de la libertad que pueden encontrarse en el trayecto intelectual de Foucault. Se espera con esto componer una aproximación a las dimensiones más profundamente filosóficas del pensamiento foucaultiano. <strong>Abstract</strong>: Within Foucauldian thought, the notion of freedom keeps an unfinished, plastic and open character. But it also shows in its particularity an especially amphibolic condition since it retains a double meaning that allows an articulation between the historical-ontological analysis of knowledge-power relations and the elaboration of a critical attitude capable of an engagement with the possibilities of transformation of the own time. This condition of limit, or of a problem that operates on the limits, refers to Kant. This article proposes to model from Kantian thought the different meanings of freedom that can be found in Foucault’s intellectual trajectory. It is hoped to compose an approach to the most deeply philosophical dimensions of Foucauldian thought.
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Kvokačka, Adrián. "Životaschopnosť jedného prístupu. Poznámky ku kantovskej línii interpretácie kategórie vznešeného." ESPES. The Slovak Journal of Aesthetics 1, no. 1 (2012): 17–23. https://doi.org/10.5281/zenodo.6409679.
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This paper pursues the transformation of Kant's definition of the category sublime in post-Kantian aesthetic reflection. Finding this line of thinking (Herder, Schelling) allows not only to present relevant approaches to the whole history of the aesthetic category but also to show the platform for new thinking not only in aesthetic discourse but wherever the sublime enter today at the core of interest (art, ethics, etc.).
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Vincent, Gilbert. "Ethos protestant, éthique de la solidarité. I. L’héritage kantien. Reprises et transformations." Revue d'histoire et de philosophie religieuses 82, no. 3 (2002): 307–30. http://dx.doi.org/10.3406/rhpr.2002.984.
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Suma, Rajiva. "Solus Secedo and Sapere Aude: Cartesian Meditation as Kantian Enlightenment." Con-textos kantianos, no. 2 (November 18, 2015): 261–79. https://doi.org/10.5281/zenodo.33976.
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Recently Samuel Fleischacker has developed Kant’s model of enlightenment as a “minimalist enlightenment” in the tradition of a relatively thin proceduralism focused on the form of public debate and interaction. I want to discuss the possibility that such a minimalism, endorsed by Fleischacker, Habermas, Rawls, and others, benefits from a metaphysics of critical individual subjectivity as a prerequisite for the social proceduralism of the minimalist enlightenment. I argue that Kant’s enlightenment, metaphysically thicker than much contemporary proceduralism, constitutes a recovery and transformation of a subjective interiority deeply Cartesian in spirit and central to the <em>reciprocity</em> of the community of subjects in <em>What is Enlightenment</em>. This opens a space for a site of resistance to the social. Descartes’ <em>solus secedo</em> describes the analogical space of such a resistance for Kant’s <em>sapere aude</em>. The <em>Meditations</em> thus point forward implicitly to how a rational subject might achieve critical distance from tradition in its various forms, epistemic, ethical, moral, and political.
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Murphy, Sara. "Mourning and Metonymy: Bearing Witness Between Women and Generations." Hypatia 19, no. 4 (2004): 144–68. http://dx.doi.org/10.1111/j.1527-2001.2004.tb00152.x.
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Drucilla Cornell's Legacies of Dignity: Between Women and Generations proposes a feminist ethics of self-representation that asks what exclusions are necessary to autobiography's constructions of identity. Focusing on the ways in which alterity, particularly linked with figures of the mother, are silenced, it advances a mourning that is transformational. I question Cornell's use of a Kantian concept of dignity and suggest that Irigaray's engagement with Levinas offers another way of conceptualizing the problematic.
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Bristow, Joseph. "Politics, Aesthetics, Play: The Radical Aesthetic and “Epistemic Possibility”." Genre 58, no. 1 (2025): 53–65. https://doi.org/10.1215/00166928-11684130.
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Abstract In The Radical Aesthetic (2000), Isobel Armstrong provides an incisive critique of Terry Eagleton's condemnation of the “Kantian Imaginary” in The Ideology of the Aesthetic (1990). Her objections are twofold. First, Eagleton presents this structure as one in which the subject is immobilized by an all-consuming and pleasurable maternalism that inhibits collective action for radical change. Secondly, Eagleton extends his objections to the Kantian Imaginary to suggest that the aesthetic, upon which the consoling pleasures of the beautiful and the sublime are built, is by definition ideological. As a counter to Eagleton's argument, Armstrong turns to the resources of several psychoanalysts, including L. S. Vygotsky, Melanie Klein, D. W. Winnicott, and André Green, to explore the crucial nature of play in the formation of the drives. Together, these writers examine the creation of affective and transformational types of knowledge that seek expression through representation. Armstrong proceeds to show how a range of poems, including works by William Blake and Gerard Manley Hopkins, give aesthetic form to the pursuit of pleasure and beauty in the name of epistemic possibility.
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Bonifaci, Jacinto Páez. "Windelbands Weg zum Neu-Hegelianismus und die Aufgabe der Erneuerung einer Philosophie." Deutsche Zeitschrift für Philosophie 69, no. 2 (2021): 214–28. http://dx.doi.org/10.1515/dzph-2021-0017.
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Abstract This paper examines the transformation of Windelband’s Neo-Kantian program into a variety of Neo-Hegelianism. The paper shows that, for Windelband, the rehabilitation of philosophy in terms of a theory of knowledge is insufficient in the face of the pervasive crisis-consciousness of 19th-century philosophy. By Windelband’s account, the overcoming of this crisis requires the appropriation of distinctive Hegelian themes and a new understanding of the role of history in philosophical reflection. Based on this exposition, the final section of the paper advances an interpretation on the meaning and conditions for the renewal of philosophy.
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Mitchell, Philip Irving. "Being Given Orthodoxy." Religion and the Arts 20, no. 3 (2016): 290–314. http://dx.doi.org/10.1163/15685292-02003002.
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In the following, I argue that approaches from Jean-Luc Marion’s recent phenomenology unpack Chesterton’s autobiography account in Orthodoxy. I examine how the arrival of an event or a revelation tasks him with a response, even if an unintegrated one, and how Chesterton’s undertaking illustrates this manifestation of converting events by virtue of gradual transformation. To do this, I look at how the phenomenologically rich givenness of an event overcomes the limits of the Kantian imperial ego, and in its place, offers paradoxical and thick experience of that which saturates the one who is given the revelation.
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León, Angelo, and Fernanda Badilla. "After Hegel: A postmodern genealogy of historical fiction." Filozofija i drustvo 35, no. 2 (2024): 299–316. http://dx.doi.org/10.2298/fid2402299n.
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In this article, we analyze a possible form of the relationship between modernity and postmodernity by examining the transformation of the place of enunciation of criticism as a philosophical narrative and using it as a historical and philosophical criterion. To achieve this, we first focus on key moments in the critical discourse of modernity, and then analyze the role of Kantian criticism in the formation of a postmodern imaginary associated with the notions of useful fiction and linguistification. Finally, from a Hegelian perspective, we consider the validity of the idea of universal history and its connections to emancipatory narratives.
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Bondeli, Martin. "Schillers zwei Arten der Freiheit. Eine ästhetische Transformation von Reinholds Theorie der Willensfreiheit." Kant-Studien 111, no. 2 (2020): 227–47. http://dx.doi.org/10.1515/kant-2020-0015.
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AbstractIn his treatment of a Kantian concept of moral freedom, Schiller argues for two kinds of freedom: freedom in the spirit of autonomous practical reason and freedom in which man is considered a mixed (sensual and rational) being. It is apparent that Schiller is on a Reinholdian path. He follows Reinhold’s theory of free will in conceiving of moral freedom primarily as the capacity to decide between the material drive as a sensible, self-interested drive and the formal drive as a rational, unselfish drive. But it is also obvious that Schiller modifies Reinhold’s results in order to obtain a concept of aesthetic freedom. This project is important in view of a deeper understanding of the concept of aesthetic consciousness but is of little use in achieving a better understanding of the concept of moral freedom.
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Semyonov, Valeriy Ye. "Kant and Marburg School." RUDN Journal of Philosophy 27, no. 3 (2023): 541–55. http://dx.doi.org/10.22363/2313-2302-2023-27-3-541-555.
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After the completion of I. Kant’s “Copernican” turn in metaphysics, all subsequent European philosophy to one degree or another was under his influence. The purpose of the article is to consider the reception and transformation of the Kantian theoretical philosophy by the Marburg school of neo-Kantianism. It is necessary to analyze the reasons for H. Cohen's and P. Natorp’s interpretation of Kant's criticism. To do this, one should consider (i) internalist and (ii) externalist factors in the formation of the Marburg School. Neo-Kantianism, on the one hand, emerged as a response to materialism, naturalism, and post-Kantian German idealism. In addition, the Marburg School was strongly influenced by the change in the scientific paradigm in mathematical natural science at the end of the 19th century. The justification by the Marburgers of Kant’s a priori doctrine presupposed thematization, first of all, of: a) purity of thought; b) systematic unity of thought and experience; c) the orientation of philosophy to the “fact of science”; d) transcendental method. As a result, the Marburg School interpreted the Kantian concept of the unity of consciousness; abandoned the principle of synthetic (real) unity of consciousness in favor of systematic (logical) unity; substantiated the purity of scientific thinking; put forward the requirement of orientation of philosophy to the “fact of science”; developed the concept of the origin of thinking (Ursprung); abandoned the idea of “givenness” of the subject of knowledge and proved its “assignment”; changed the understanding of the essence and functions of the transcendental method; put forward the concept of thinking as “generation” (“production”); formulated a new understanding a priori. The changes that took place in the 19th century in philosophy, mathematical natural science and mathematical sciences led to a sharp activation of constructivism. It can be concluded that Kant’s epistemological paradigm was realistic constructivism. Pure constructivism became the paradigm of the Marburg School.
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Zuidervaart, Lambert. "Fantastic Things: Critical Notes Toward A Social Ontology of the Arts." Philosophia Reformata 60, no. 1 (1995): 37–54. http://dx.doi.org/10.1163/22116117-90000086.
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Future historians will note many parallels between the 1930s and the 1990s in Europe and North America. Both decades appear to be times of dramatic cultural upheaval and societal transformation. Indeed, many of the battles fought over capitalism, democracy, and cultural modernism in the 1930s have returned in recent struggles over a global economy, the welfare state, and cultural postmodernism. Hence it may be instructive for contemporary Christian scholars to revisit the seminal texts of European philosophy in the 1930s. Cultural theorists have long recognized the significance of Martin Heidegger’s essay “The Origin of the Work of Art,” both as a turning point in his own thinking and as a fundamental challenge to modern aesthetics. Presented as lectures in 1935-36 and first published in German in 1950, the essay develops a conception of artistic truth that breaks entirely with Kantian divisions among epistemology, ethics, and aesthetics. Much less recognized, even among his students and followers, is the significance of Herman Dooyeweerd’s discussion of art from around the same time.3 First published in Dutch in 1936 and then revised and republished in English in 1957, Dooyeweerd’s discussion presents a conception of the artwork that reconfigures the Kantian divisions discarded by Heidegger.
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Tánczos, Péter. "Absztrahált szabályok szerint alkotni: Johann Elias Schlegel és Immanuel Kant az utánzásról." Kellék. Filozófiai folyóirat, no. 71 (December 10, 2024): 123–39. https://doi.org/10.61901/kellek.2024.71.08.
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Johann Elias Schlegel is remembered primarily as one of Lessing’s intellectual forerunners, but he made a major contribution to the transformation of German Enlightenment aesthetics with his theorems on similarity and his concept of imitation in art. Although it has been suggested that Immanuel Kant may have been familiar with some of J. E. Schlegel’s early writings, no direct evidence has yet been found; however, he may have been influenced indirectly by some of Schlegel’s ideas. More important than the problematic nexus of influence is the fact that the dramatist made conceptual modifications to the imitation theory that dominated the period, which partly paved the way for the Kantian conception of genius. In this paper I discuss the extent to which J. E. Schlegel’s concept of the limits and framework of imitation contributed to the Kantian theory of imitation, which further restricted imitation and advocated the following of non-conceptual rules abstracted from works. I consider the similarities and differences between Schlegel’s two studies on imitation and Kant’s writings on aesthetics and anthropology, focusing on concepts and themes such as wit, rhyme, genius and imagination. Comparing the two authors may also provide an intermediate, transitional picture of the conceptual shift between Enlightenment and Romantic aesthetics.
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Sucita, Anne Alodia, Diana Polhaupessy, Intan Nuraini Samal, Ryan Jose Latuputty, Selvy Sakina, and Yuli Yanti. "Penerapan Sistem Aplikasi Digital pada UMKM Kantin AV." Jurnal Tagalaya Pengabdian Kepada Masyarakat 2, no. 1 (2025): 25–36. https://doi.org/10.71315/jtpkm.v2i1.114.
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The implementation of technology and innovation in micro, small, and medium enterprises (MSMEs) has become an essential step to enhance competitiveness in the digital era. Kantin AV, an MSME specializing in bakso cuisine in Ambon, faces challenges in managing orders and transactions, which are still conducted manually. This often leads to delays, recording errors, and operational inefficiencies. Therefore, this study was conducted to analyze these issues and propose a solution through the implementation of a technology-based order and transaction management sub-system. The implemented solution is designed to improve business management efficiency through a more structured and automated system. Feasibility evaluation was carried out by considering technical, financial, and operational aspects. The results indicate that the implementation of this technology successfully reduces transaction errors, accelerates service, and improves stock management accuracy. In addition to providing direct benefits to Kantin AV, this system also has the potential to be adopted by other MSMEs in the culinary sector. This transformation marks a strategic initial step in supporting the development of small businesses in Ambon to address challenges in the modern era.
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Kvokačka, Adrián. "Odkrývanie estetického charakteru (veľko)mesta ako krajiny: Mestský enviroment v pokantovskej estetike 21. storočia." ESPES. The Slovak Journal of Aesthetics 2, no. 2 (2013): 17–22. https://doi.org/10.5281/zenodo.6409547.
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The contribution have several aims. In addition to the discussion that follows variability of the concept of landscape and its relationship to the category of environment (particularly with regard to the urban environment, where it appears the concept of environment as a more adequate) the contibution focuses on the specific problem of the current aesthetics: transformation of aesthetic reflection of the city as a whole, which is realized by the contemporary aesthetics and philosophy through the Kantian aesthetics in Critique of Aesthetics Judgement. Elaboration of opinions of Marie Rubene and Miroslav Marcelli leads us not only to summarize the conclusions of recent theses, but further to reflect the transformation of (mega)city to a country, specific environment free from original effectiveness, where "human returns to natural and becomes a sort of huge subject, which is fluid in its inside ..."). Reflection is primarily guided by the category of sublime as an explanatory framework.
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Terrence, Thomson. "The Understanding in Transition: Fascicles X, XI and VII of Opus postumum." Con-Textos Kantianos. International Journal of Philosophy 1, no. 9 (2019): 23–48. https://doi.org/10.5281/zenodo.3250380.
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This essay investigates the transformation of the faculty of understanding in Kant’s <em>Transition from Metaphysical Foundations of Natural Science to Physics</em> drafts found in <em>Opus postumum</em>. I argue that in fascicles X and XI Kant implicitly reverses the architectonic order of sensibility and understanding. Without an account of this reversal, Kant’s critique of Isaac Newton’s conception of phenomena and the so called <em>Selbstsetzungslehre</em> (doctrine of self-positing) in fascicle VII fall apart. I argue that what is at stake is a challenge Kant makes to his own presuppositions and a challenge to the Kantian philosopher who wishes to stay with a strictly ‘critical’ Kant.
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Terezakis, Kate. "Against Violent Objects." Janus Head 10, no. 1 (2007): 295–321. http://dx.doi.org/10.5840/jh200710120.
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This study rationally reconstructs Novalis's linguistic theory. It traces Novaliss assessment of earlier linguistic debates, illustrates Novaliss transformation of their central questions and uncovers Novaliss unique methodological proposal. It argues that in his critical engagement with Idealism, particularly regarding problems of representation and regulative positing, Novalis recognizes the need for both a philosophy of language and the artistic language designed to execute it. The paper contextualizes Novalis's linguistic appropriation and repudiation of Kant and explains how, even while Novaliss linguistic theory issues Kantianism such a challenge, it also begins to demonstrate the application of Kantian designs to linguistic philosophy. The modernity and potential of Novaliss proposal is evaluated and its significance for discussions in linguistic philosophy and aesthetics is advocated.
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Abedinifard, Morteza. "Beyond Nature: Subjectivity and the Musical Sublime." 19th-Century Music 47, no. 2 (2023): 89–110. http://dx.doi.org/10.1525/ncm.2023.47.2.89.
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Developments in the musical thought of the late eighteenth and early nineteenth centuries highlight a significant shift in how the musical sublime was perceived and experienced. Whereas an earlier account of the sublime in music underlined the representation of natural magnitude and accentuated the musical expression of feelings that threaten the integration and stability of the subject, the new conception highlighted the subjective quality and the liberating aspects of sublime experience. This transformation not only influenced the perception of specific treatments of some musical elements but also introduced a novel conception of music per se. The modern (Kantian) understanding of the sublime was essential to the emergence of the Romantic idea of music as the sonorous embodiment of a free and infinite inner self.
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Rusakov, Sergei Sergeevich. "The Concept of subject in the philosophy of E. Husserl." Философия и культура, no. 4 (April 2021): 35–44. http://dx.doi.org/10.7256/2454-0757.2021.4.36040.
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This article analyzes the elements of the concept of&nbsp; subject traced in the philosophy of Edmund Husserl throughout all his works. The author follows the transformation of the views of German philosopher on the idea of subject. As well as their implementation in the context of phenomenological thought. Special attention is given to correlation between the works of Husserl of the early period and the later period. &nbsp;It is noted that unlike the Cartesian or Kantian model of subjectivity, the egological subject for the first time conceptualizes intersubjectivity as the foundation for the development of the fundamentally new concept of understanding a human as a subject endowed with self-consciousness. The main conclusions consist in the following theses: despite the fact that the key role in the egological concept of subject belongs to the definition of evidence, intentionality, and reduction, the problem of cognition, considered in this article, is developed by Husserl as further complication of the Kantian approach; the egological concept of subject implements the concept of intersubjectivity, which demarcates the ideas of E. Husserl among other approaches towards the concept of subject. understanding the subject. On the one hand, intersubjectivity weakens the position of the idea of absolute autonomy of the subject&rsquo; while on the other hand, it is the new mechanism for legitimizing the subjective process of cognition and the truth itself, due to recognition of ego behind the figure of the Other.