Relevant bibliographies by topics / Post-Kantian

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Post-Kantian'

Author: Grafiati
Published: 4 June 2021
Last updated: 15 February 2022

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Journal articles on the topic "Post-Kantian"

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Dorrien. "Kantian Concepts, Liberal Theology, and Post-Kantian Idealism." American Journal of Theology & Philosophy 33, no. 1 (2012): 5. http://dx.doi.org/10.5406/amerjtheophil.33.1.0005.

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Piercey, Robert. "What is a Post-Hegelian Kantian?" Philosophy Today 51, no. 1 (2007): 26–38. http://dx.doi.org/10.5840/philtoday200751156.

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Dorrien, Gary. "Post-Kantian Historicism as American Theology." Church History 89, no. 2 (June 2020): 392–94. http://dx.doi.org/10.1017/s0009640720001225.

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I am grateful for this rich and sumptuously detailed book by Elizabeth A. Clark on a neglected subject. Her splendid book is a reminder that although the early twentieth-century liberal and modernist scholars of early Christian history are largely forgotten—and tend to be derided when remembered—they strove with integrity and intelligence to be good historicists. I appreciate that the liberals of this period wanted Christianity to play a constructive role in society and tried to secure a place in the academy for the study of early Christian history. Still, they believed so intently in the superiority of their white middle-class culture that they could not see this belief as a form of prejudice.
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Smith, Daniel W. "Deleuze, Hegel, and the Post-Kantian Tradition." Philosophy Today 44, no. 9999 (2000): 119–31. http://dx.doi.org/10.5840/philtoday200044supplement14.

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Goldman, Loren. "Richard Rorty’s ‘Post-Kantian’ Philosophy of History." Journal of the Philosophy of History 9, no. 3 (November 2, 2015): 410–43. http://dx.doi.org/10.1163/18722636-12341310.

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This article contends that despite Richard Rorty’s famous rejection of metaphysics, his work nonetheless offers a philosophy of history, and that his account mirrors that of Kant’s, a figure Rorty considered one of his primary conceptual adversaries. Although Rorty often presents his approach to history as a foil to Kant’s, his account has striking parallels to the latter’s regulative meliorism. In similar fashion, far from being a blind optimist, Kant provides a critical, progressive vision of history as necessary for the purposes of social action. Properly understood, Kant buttresses rather than undermines Rorty’s aims, and had Rorty engaged his work on history more seriously, he might have avoided some of the more problematic elements of his own prophetic patriotism. Despite Rorty’s dismissal of his work as the apotheosis of the absolute, this article argues that Kant’s regulative philosophy of history is more pragmatically oriented towards concrete social change than Rorty’s.
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Michalson, Gordon E. "Re-Reading the Post-Kantian Tradition with Milbank." Journal of Religious Ethics 32, no. 2 (June 2004): 357–83. http://dx.doi.org/10.1111/j.1467-9795.2004.00169.x.

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Noras, Andrzej Jan. "Post-Neo-Kantianism. What is this?" RUDN Journal of Philosophy 24, no. 1 (December 15, 2020): 89–98. http://dx.doi.org/10.22363/2313-2302-2020-24-1-89-98.

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The article attempts to define the concept of “post-neo-Kantianism” based on the nature of its relationship to the concept of “neo-Kantianism”. Concerning this matter, the author poses the following tasks: to characterize the phenomenon of neo-Kantianism, to point out the problems of its definition, to identify the relevance of the term “post-neo-Kantianism” and its relation to the philosophy of I. Kant in particular. The author emphasizes the need to introduce this term in the classification of philosophy of the XX century with the appropriateness of building the model of “Kantianism - Neo-Kantianism - Neo-Neo-Kantianism - Post-Neo-Kantianism”, where each new stage is determined by the nature of the reflection of thinkers of a certain period over the fundamental philosophical problems articulated in Kant's “Critics”. Among the post-Neo-Kantians, A. Noras names thinkers traditionally considered to be german phenomenologists, such as E. Husserl and M. Heidegger: it is from the philosophical concept of Husserl that one can speak of the emergence of post-Neo-Kantianism, and the semantically correct interpretation of Heidegger, according to author, is most clearly understood in the framework of Baden Neo-Kantianism. Investigating the phenomenon of post-Neo-Kantianism, the need is established for answering a question regarding the preceding Neo-Kantian tradition, within which there is still a number of contradictions unresolved in the history of philosophy regarding the classification of Neo-Kantian schools and the distinction between the two periods of Neo-Kantianism: early (classical) and late (“correct”). Neo-Kantianism shows the relevance of Kantian philosophy, highlighting the ongoing debate about understanding the Kantian “Critique of Pure Reason”. Post-Neo-Kantianism plays an important role in terms of the perspectives of modern Kant studies, which include Gottfried Martin, Manfred Brelage, or Hans-Michael Baumgartner.
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Carleo III, Robert Anthony. "Confucian Post-Liberalism." Asian Studies 8, no. 1 (January 10, 2020): 147–65. http://dx.doi.org/10.4312/as.2020.8.1.147-165.

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This paper reviews parallel attacks on the ethical basis of liberal principles from within and without that tradition, one the Confucian-Kantian perspective of contemporary philosopher Li Zehou 李澤厚 and the other the un-Kantian “post-liberalism” of John Gray. Both reject foundational claims regarding the universality of liberal values and principles while still affirming the universal value of those principles via their practical function in fostering for human flourishing. I point out that Gray’s anti-foundationalist liberalism not only aligns with the Confucian elements of Li Zehou’s theory, but may even be enriched by them.
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Milnes, Tim. "Through the Looking-Glass: Coleridge and Post-Kantian Philosophy." Comparative Literature 51, no. 4 (1999): 309. http://dx.doi.org/10.2307/1771265.

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Darrigol, Olivier. "Constitutive principles versus comprehensibility conditions in post-Kantian physics." Synthese 197, no. 10 (October 1, 2018): 4571–616. http://dx.doi.org/10.1007/s11229-018-01948-2.

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Dissertations / Theses on the topic "Post-Kantian"

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Fitton, Emily. "Maimon's post-Kantian skepticism." Thesis, University of Essex, 2017. http://repository.essex.ac.uk/21131/.

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There is little doubt that Salomon Maimon was both highly respected by, and highly influential upon, his contemporaries; indeed, Kant himself referred to Maimon as the best of his critics. The appraisal and reformulation of the Kantian project detailed in Maimon’s Essay on Transcendental Philosophy played a significant role in determining the criteria of success for post-Kantian philosophy, and was thus crucial to the early development of German Idealism. Key aspects of Maimon’s transcendental philosophy remain, however, relatively obscure. In particular, it remains unclear to what degree Maimon’s skepticism is internal to the Kantian framework, and how this skepticism is related to Maimon’s so-called dogmatic rationalism. The central aim of this project is to present Maimon’s as a distinct form of post-Kantian skepticism: one which poses significant problems for Kant’s theoretical project and which motivates a reformulation of the critical framework. In Kant’s eyes, pre-Kantian forms of skepticism are insufficiently critical insofar as they involve a commitment to transcendental realism. By contrast, I argue that Maimon’s skepticism does not involve a commitment to transcendental realism and that it strikes at the heart of Kant’s critical project insofar as it constitutes what I term ‘critical’ as opposed to merely ‘empirical’ skepticism. I further argue that Maimon’s rationalism provides the materials for a response to this form of skepticism. This thesis contributes to contemporary debates in the history of philosophy concerning the nature of Maimon’s coalition system and its relation to German Idealism, but also provides an alternative perspective on contemporary problems in the philosophy of perception concerning, in particular, the possibility of non-conceptual intentional content.
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Buchanan, Brett Charles. "Who is Nietzsche's philosophy, psychological remainders of post-Kantian anthropology." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0001/MQ42131.pdf.

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Segall, Matthew David. "Cosmotheanthropic imagination in the post-Kantian process philosophy of Schelling and Whitehead." Thesis, California Institute of Integral Studies, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10117893.

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In this dissertation, I lure the process philosophies of F. W. J. Schelling and A. N. Whitehead into orbit together around the transcendental philosophy of Immanuel Kant. I argue that Schelling and Whitehead’s descendental aesthetic ontology provides a way across the epistemological chasm that Kant’s critiques opened up between experience and reality. While Kant’s problematic scission between the phenomenal world and the thing-in-itself remains an essential phase in the maturation of the human mind, it need not be the full realization of mind’s potential in relation to Nature. I contrast Schelling’s and Whitehead’s descendental philosophies with Kant’s transcendentalism by showing how their inverted methods bridge the chasm—not by resolving the structure of reality into clear and distinct concepts—but by replanting cognition in the aesthetic processes that power it. Hidden at the generative root of our seemingly separate human capacities for corporeal sensation and intellectual reflection is the same universally distributed creative power or imaginal ether underlying star formation and blooming flowers. Human consciousness is not a transcendental onlooker upon the world but a microcosmic participant in the Life of the Whole. Humanity is a development of what has always been enveloped in the Earth and wider universe, as natural as leaves on a tree.

Through a creative interweaving of their process-relational orientations, I show how the power of imagination so evident in Schelling’s and Whitehead’s thought can provide philosophy with genuine experiential insight into cosmos, theos, and anthropos in the aftermath of the Kantian revolution. The two—anthropos and cosmos—are perceived as one by a common sense described in this dissertation as etheric imagination. This etheric sense puts us in touch with the divine life of Nature, which the ancients personified as the ψυ&khgr;η &tgr;oυ κóσμoυ or anima mundi.

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Shaw, Christopher David. "Engaging Eckhartian mysticism in a secular context : a hermeneutical study in post-Kantian thought." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:c0c986bc-b109-438d-a941-4c94836f4699.

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The aim of this thesis is to define, develop, and defend an interpretation and application of the mystical ontology of Meister Eckhart. Briefly, mystical ontology should be understood as a distinctive theology insofar as it presents God's being, the being of the world, and the individual's being as an essentially unified whole. My research focus for this thesis will then be to situate Eckhart's theology within current debates on mysticism and amidst the post-Kantian philosophical turn toward ontology. The cumulative effort of this thesis will reach its height when I apply my conclusions on the mystical nature of being that can be found in Eckhart's medieval writings and transcriptions in order to address the modern, theological problem of secularity. This effort will be implemented with the objective of creating a space for dialogue between Christian theology and the generally secularized culture that, in part, defines the present age. In so doing, this thesis will demonstrate the philosophical and cultural relevance of this particular understanding of the nature of being when treating modern problems in theology. The guiding question for this thesis will be the following: what insights can Meister Eckhart's thought offer to theologians today in addressing the problem of secularity? My overall thesis will then be: the mystical ontology of Meister Eckhart can be interpreted and applied in a manner that successfully opens a space for constructive dialogue between secular culture and the presence of God in the world. Overall, this thesis should be read as a scholarly project on Eckhartian theology and its applicability toward productively treating the problem of secularity. All of my conclusions will be derived as a result of having been situated and argued for amidst current debates on relevant topics, as well as in relation to other major works that are indispensable for such a project. To be clear, my aim will not be to appropriate Eckhart's work and to assimilate it to a post-Kantian perspective. Rather, I will look to Eckhart for his clear and definitive theological statements. I will then interpret those statements and apply them in a manner that efficaciously engages specific principles of secularity in demarcating a common ground for dialogue.
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Peckitt, Michael Gillan. "Heidegger and the philosophy of life : Kantian and post-Kantian thinking in the work of the early Heidegger as the foundation for a new Lebensphilosophie." Thesis, University of Hull, 2009. http://hydra.hull.ac.uk/resources/hull:2398.

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The publication of Sein und Zeit in 1927 by the very young Martin Heidegger, a mere thirty-eight at the time, radically changed philosophy in a fashion that made returning to the ways of doing philosophy prior to Sein und Zeit impossible. Heidegger's new way of understanding Being was through understanding the ways humans exist, as worldly beings. Any future philosophy would have to repudiate, argue in favour or against Heidegger's analysis, but on whichever side a particular philosophy fell with regard to Heidegger they would have to acknowledge the importance of his work. Like many philosophy students I was intrigued by Heidegger, but felt that something was lacking in his analysis. This 'lack' I could only call a 'sense of Life', that in the insistence on the worldly and on death something equally fundamental had been lost, that human beings have life and are living. Where in Heidegger is the notion of human beings as living animals? As I read Heidegger's early lectures and those given just after the publication of Sein und Zeit, Heidegger shows himself to be quite concerned with the issue. His early lectures are replete with reference to 'Life' and his lecture courses after its publication often make references to the issue of animality, as if he were trying to correct an issue left unresolved in Sein und Zeit.In this thesis I shall argue not only that those thinkers Heidegger took himself for the most part to be disagreeing with: Descartes, Kant and Husserl, could have helped him answer the issue of Life; but that there is in Sein und Zeit itself a chance to reintroduce the notion of Life, a chance to which the early Heidegger was either blind or simply ignored. In the final chapters I will show how phenomenology may develop without rejecting Heidegger's thinking, so the concept of Life can return to phenomenological philosophy.
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Potter, David J. "Post-Kantian idealism and the dramas of Schiller and Zacharias Werner, with particular reference to the period 1800 to 1810." Thesis, University of Cambridge, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.240967.

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Martz, Steven David. "Kierkegaard's reception of Hamann : language, selfhood and reflection." Thesis, University of Edinburgh, 2012. http://hdl.handle.net/1842/6438.

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This thesis investigates Søren Kierkegaard’s (1813-1855) reception of the writings of Johann Georg Hamann (1730-1788). I focus on four specific topics. In chapter one I examine Kierkegaard’s early reception of Hamann which I argue provides the basis for Kierkegaard’s conception of his own authorial task. In particular, I examine concepts of humour and systematicity and the centrality of the figure of Socrates. Central to my argument is a contrast between Kierkegaard’s reception of Hamann and that of Hegel’s review. In chapter two I show that Kierkegaard develops an argument against speculative philosophy and its claims to have achieved the absolute beginning. I argue that Kierkegaard appeals to Hamann’s critique of Kant which centres around the possibility of a priori cognition and the dependency of reason on language. I contend that Kierkegaard takes up Hamann’s critique in order to show that the absolute beginning which speculative philosophy claims to have achieved in the form of pure thinking is unachievable because of the dependency of thought on language. Chapter three examines the conception of selfhood in Hamann and Kierkegaard. I address their views of the self as unified and their critique of alternative conceptions of selfhood which undermine this unity. I show that Kierkegaard’s arguments in relation to despair and forgetfulness share important similarities with Hamann. Chapter four explores Kierkegaard’s critique and repair of post-Kantian reflection theory. I demonstrate that Kierkegaard proceeds to provide a minimal view of the self achieved through reflection which finally encounters its own limits in its own self-knowledge. I propose that Kierkegaard presents this as Socratic ignorance and that his model for outlining the limits of self-knowledge stems from Hamann. I develop my argument by arguing that for Hamann and Kierkegaard self-knowledge is only available through divine revelation.
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Leguizamón, Russi Juan Nicolás. "El concepto de Das Geistige en la obra da Vasili Kandinsky: Posmedievalismo como posmodernismo." Doctoral thesis, Universitat Pompeu Fabra, 2020. http://hdl.handle.net/10803/669992.

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Lo “espiritual” comparece hoy como concepto sobreentendido, lo cual conduce a una frecuente subutilización de la expresión. El equívoco se deriva a partir de la sistemática que planteó la metafísica del Idealismo alemán en la que lo espiritual convoca al perfeccionamiento humano como su contenido, y cuyo objeto axiológico se identifica con el modelo de razón como entelequia. En vista del aspecto determinante de ese modelo para la Filosofía posterior, la conceptualización de “espiritual” desconoce una parte de su historia, atravesada por tradiciones culturales y religiosas. El caso de Kandinsky funciona aquí como nodo que ata implicaciones filosóficas del Idealismo alemán y del Idealismo religioso ruso, de manera que lo estético post-kantiano se enmarca en el influjo de lo religioso cristiano en su personalidad. Un análisis fenomenológico-hermenéutico del caso resulta en la formación de un concepto de das Geistige que convoca la noción de espiritual relativa a lo numinoso.
The “spiritual” appears today as a hypothecated concept leading to a frequent underuse of the expression. To an extent, the equivocal derives from the systematics granted by the German Idealism metaphysics, in which the spiritual calls for human perfecting as its own content, and of which the axiological object is identified as the model of Reason as entelechy. Observing at the determining aspect of such model for later Philosophy, the conceptualization of the “spiritual” disavows part of its history, which undergoes through the development of cultural and religious traditions. The case of Kandinsky works here as a node to which philosophical implications of both, German Idealism and Russian religious Idealism, arrive, therefore the post-kantian aesthetical gets framed by the Christian religious influence over his personality. A phaenomenological-hermeneutical analysis of the case succeeds informing a concept of das Geistige that calls that notion of “spiritual” which is relative to the numinous.
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Swensen, Andrew Jon. "Russian Romanticism and theologically founded aesthetics Zhukovskij, Odoevskij, and Gogol and the appropriation of post-Kantian aesthetic principles /." 1995. http://catalog.hathitrust.org/api/volumes/oclc/32648483.html.

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Bradley, Adam Robie. "A portrait of the artist as a Post-Hermeneutic, Neo-Kantian, transubstantiation of the de-authorized postmodern author or how I learned to stop worrying and love the jargon." Thesis, 1998. http://hdl.handle.net/2429/8000.

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This thesis is an interpretation and defense of Immanuel Kant's Critique of Judgment. Several commentators see in Kant's theory of beauty grave philosophical problems that cannot be rectified; consequently, they declare his entire work to be unsalvageable. I disagree with them. Through a careful analysis of his words, I attempt to recreate his arguments in the best possible light, to present them as not only intelligent and defensible in his time but in ours as well. I believe what emerges is a theory of beauty that can withstand the criticisms of radical postmodern thinkers as well as conservative traditionalists. Kant's theory allows for the significance of a work of art to be fluid, constantly changing, without also allowing that the work can mean anything at all. His account of beauty explains not only why we find certain objects beautiful, but why we also believe that others should also find the same objects beautiful. Moreover, it permits us to discuss endlessly the significance of a beautiful object without thereby committing us to there being absolute truths about the object's meaning.
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Books on the topic "Post-Kantian"

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Autonomy and sympathy: A post-Kantian moral image. Lanham, Md: University Press of America, 2005.

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PaionidÕes, PhilÕemÕon. Autonomy and sympathy: A post-Kantian moral image. Lanham, MD: University Press of America, 2005.

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Bubbio, Paolo Diego. Sacrifice in the post-Kantian tradition: Perspectivism, intersubjectivity, and recognition. Albany: State University of New York Press, 2014.

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Homburg, Phillip. Walter Benjamin and the Post-Kantian Tradition. Rowman & Littlefield Publishers, Incorporated, 2018.

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Walter Benjamin and the Post-Kantian Tradition. Rowman & Littlefield Publishers, Incorporated, 2018.

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Peonidis, Filimon. Autonomy and Sympathy: A Post-Kantian Moral Image. University Press of America, 2005.

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Brightman, Edgar Sheffield. Immortality In Post-Kantian Idealism: The Ingersoll Lecture 1925. Kessinger Publishing, LLC, 2006.

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Franks, Paul. Nineteenth-Century and Early Twentieth-Century Post-Kantian Philosophy. Edited by Herman Cappelen, Tamar Szabó Gendler, and John Hawthorne. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199668779.013.1.

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This article examines three moments of the post-Kantian philosophical tradition in the nineteenth and early twentieth centuries: Kantianism, Post-Kantian Idealism, and Neo-Kantianism. It elucidates the distinctive methods of a tradition that has never entirely disappeared and is now acknowledged once again as the source of contemporary insights. It outlines two problematics—naturalist scepticism and historicist nihilism—threatening the possibility of metaphysics. The first concerns sceptical worries about reason, emerging from attempts to extend the methods of natural science to the study of human beings. Kant’s project of a critical and transcendental analysis of reason, with its distinctive methods, should be considered a response. The second arises from the development of new methods of historical inquiry, seeming to undermine the very possibility of individual agency. Also considered are Kant’s successors’ revisions of the critical and transcendental analysis of reason, undertaken to overcome challenges confronting the original versions of Kant’s methods.
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At the Edges of Thought: Deleuze and Post-Kantian Philosophy. Edinburgh University Press, 2015.

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Lundy, Craig, and Daniela Voss. At the Edges of Thought: Deleuze and Post-Kantian Philosophy. Edinburgh University Press, 2015.

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Book chapters on the topic "Post-Kantian"

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Leask, Nigel. "Post-Kantian Idealism." In The Politics of Imagination in Coleridge’s Critical Thought, 101–7. London: Palgrave Macmillan UK, 1988. http://dx.doi.org/10.1007/978-1-349-19283-0_10.

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Hoeltzel, Steven. "Introduction: Fichte’s Post-Kantian Project." In The Palgrave Fichte Handbook, 1–29. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-26508-3_1.

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Anderson, Pamela Sue. "Metaphors of Spatial Location: Understanding Post-Kantian Space." In Contemporary Kantian Metaphysics, 169–96. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9780230358911_9.

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Montani, Pietro. "Imagination, Performativity, Technics. A (Post)Kantian Approach." In The Extended Theory of Cognitive Creativity, 151–61. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-22090-7_10.

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Morris, Michael. "Against the Post-Kantian Interpretation of Hegel." In Hegel’s Metaphysics and the Philosophy of Politics, 176–203. 1 [edition]. | New York : Taylor & Francis, 2018. | Series: Routledge studies in nineteenth-century philosophy ; 17: Routledge, 2018. http://dx.doi.org/10.4324/9781315267838-8.

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Fremstedal, Roe. "Kierkegaard's Post-Kantian Approach to Anthropology and Selfhood." In The Kierkegaardian Mind, 319–30. 1 [edition]. | New York: Routledge, 2019. | Series:The: Routledge, 2019. http://dx.doi.org/10.4324/9780429198571-27.

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Beiser, Frederick C. "The Context and Problematic of Post-Kantian Philosophy." In A Companion to Continental Philosophy, 19–34. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405164542.ch1.

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Giovanelli, Marco. "The Anticipations of Perception in Post-Kantian Idealism." In Studies in German Idealism, 71–156. Dordrecht: Springer Netherlands, 2010. http://dx.doi.org/10.1007/978-94-007-0065-9_3.

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Michener, Ronald T. "Post-Kantian to Postmodern Considerations of (Theological) Hope." In Historical and Multidisciplinary Perspectives on Hope, 77–95. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-46489-9_5.

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Abstract Hope found in the rational, empirical, epistemological optimism of Enlightenment-based modernism attempted to detach itself from its religious, Christian roots. This chapter will focus on post-Kantian and postmodern sensibilities that reject the modernist “myth of neutrality” and return to the theological roots of hope, even when for some, particular theological or Christian beliefs are renounced. To consider this, the chapter will highlight themes of hope found in precursors to postmodern thought: Kierkegaard, Nietzsche, and Marcel. Next, it will turn to the postmodern Derridean hope of John D. Caputo and offer a glimpse of the pragmatic hope of Richard Rorty. This will be followed by a consideration of James K.A. Smith’s critique of Caputo and Rorty, and his proposal for a phenomenological, determined hope.
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McIvor, Martin. "Marx’s Philosophical Modernism: Post-Kantian Foundations of Historical Materialism." In Karl Marx and Contemporary Philosophy, 36–54. London: Palgrave Macmillan UK, 2009. http://dx.doi.org/10.1057/9780230242227_3.

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