Journal articles: '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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Gardner, Sebastian. "Schopenhauer's Contraction of Reason: Clarifying Kant and Undoing German Idealism." Kantian Review 17, no. 3 (October 16, 2012): 375–401. http://dx.doi.org/10.1017/s1369415412000143.

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AbstractSchopenhauer's claim that the essence of the world consists in Wille encounters well-known difficulties. Of particular importance is the conflict of this metaphysical claim with his restrictive account of conceptuality. This paper attempts to make sense of Schopenhauer's position by restoring him to the context of post-Kantian debate, with special attention to the early notebooks and Fourfold Root of the Principle of Sufficient Reason. On the reconstruction suggested here, Schopenhauer's philosophical project should be understood in light of his rejection of post-Kantian metaphilosophy and his opposition to German Idealism.

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Adam, M. "A post-Kantian perspective on recent debates about mystical experience." Journal of the American Academy of Religion 70, no. 4 (December 1, 2002): 801–18. http://dx.doi.org/10.1093/jaar/70.4.801.

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Bubbio, Paolo Diego. "Kierkegaard’s Regulative Sacrifice: A Post-Kantian Reading ofFear and Trembling." International Journal of Philosophical Studies 20, no. 5 (December 2012): 691–723. http://dx.doi.org/10.1080/09672559.2012.727012.

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Παυλίδου, Ραχήλ. "Peonidis Filimon, Autonomy and sympathy: A post-kantian moral image." Επιστήμη και Κοινωνία: Επιθεώρηση Πολιτικής και Ηθικής Θεωρίας 16 (September 24, 2015): 347. http://dx.doi.org/10.12681/sas.895.

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Brencio, Francesca. "The ,Passion‘ of Finitude. The Young Hegel as Post-Kantian." Hegel-Jahrbuch 2017, no. 1 (May 24, 2017): 58–63. http://dx.doi.org/10.1515/hgjb-2017-0111.

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Zieliński, Paweł. "The Relationships and Differences of the Kantian Philosophy and Pedagogy in Regard to Postmodern Pedagogic." Studia Edukacyjne, no. 48 (April 15, 2018): 115–32. http://dx.doi.org/10.14746/se.2018.48.8.

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The aim of the study is articulated in the title. The author is reconstructing Kantian philosophy and pedagogic, the thesis of postmodernism and post-modern pedagogic and indicates the relationships and differences of those two systems. Both Kant and the Baden-based neo-Kantians enabled the emancipation of the humanities. The Kantian model of pedagogy was the basis for pedagogic directions, belonging to the meta-theory of humanistic education and critical pedagogy, especially the postmodern one. There are clear links with Kantian ideas of pedagogy, the way to capture the role of dignity, knowledge and freedom in the morality of a human being. There are also significant differences: Kant did not include to his pedagogy social, political and pluralistic questions, which are so important in postmodern pedagogy.

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de Boer, Karin. "The Vicissitudes of Metaphysics in Kant and Early Post-Kantian Philosophy." Revista Portuguesa de Filosofia 71, no. 2-3 (October 15, 2015): 267–86. http://dx.doi.org/10.17990/rpf/2015_71_2_0267.

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Anderson, P. S. "CANONICITY AND CRITIQUE: A FEMINIST DEFENCE OF A POST-KANTIAN CRITIQUE." Literature and Theology 13, no. 3 (September 1, 1999): 201–10. http://dx.doi.org/10.1093/litthe/13.3.201.

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Erraught, Stan. "The Value of Popular Music: An Approach from Post-Kantian Aesthetics." Popular Music and Society 42, no. 4 (May 16, 2019): 501–3. http://dx.doi.org/10.1080/03007766.2019.1616391.

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Gracyk, Theodore. "The Value of Popular Music: An Approach from Post-Kantian Aesthetics." British Journal of Aesthetics 59, no. 4 (September 17, 2019): 485–87. http://dx.doi.org/10.1093/aesthj/ayz036.

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Lamm, Julia A. "Schleiermacher's Post-Kantian Spinozism: The Early Essays on Spinoza, 1793-94." Journal of Religion 74, no. 4 (October 1994): 476–505. http://dx.doi.org/10.1086/489460.

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Sanchez, Michelle C. "Orr and Kant: An analysis of the intellectual encounter behind ‘The Christian worldview’." Scottish Journal of Theology 74, no. 2 (May 2021): 103–22. http://dx.doi.org/10.1017/s0036930621000296.

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AbstractToday, Christianity is often described as a ‘worldview’, especially among Reformed evangelicals in the USA. In this article I return to the 1890 lectures where Scottish theologian James Orr adapted the concept of Weltanschauung for Christian purposes. Although it was coined by Immanuel Kant in 1790, and primarily used in subsequent decades to theorise cultural difference and evaluate aesthetic expression, Orr nevertheless claims that the idea of a worldview is ‘as old as the dawn of reflection’ and thus appropriate to articulating Christianity. I examine Orr's engagement with the Kantian and emerging historicist context, paying particular attention to his epistemological and aesthetic citations and showing how Orr both adopts and departs from the characteristic features of the Kantian subject. I conclude by assessing the philosophical and theological costs of this project that, among other things, positions Christianity for perpetual culture war within secular societies similarly shaped by the post-Kantian subject.

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Fenves, Peter. "Marx's Doctoral Thesis on Two Greek Atomists and the Post-Kantian Interpretations." Journal of the History of Ideas 47, no. 3 (July 1986): 433. http://dx.doi.org/10.2307/2709662.

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Morris, Michael. "The superfluous revolution: post-Kantian philosophy and the nature of religious excess." Intellectual History Review 26, no. 2 (April 2, 2016): 263–83. http://dx.doi.org/10.1080/17496977.2016.1175064.

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Sigl, Stephen. "The Trajectory of Post-Kantian Philosophy as Exemplified by Down by Law." Film International 15, no. 3 (September 1, 2017): 119–27. http://dx.doi.org/10.1386/fiin.15.3.119_5.

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Markey, John J. "Praxis in Liberation Theology: Some Clarifications." Missiology: An International Review 23, no. 2 (April 1995): 179–95. http://dx.doi.org/10.1177/009182969502300205.

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This article attempts to clarify the meaning of the term praxis by analyzing the way praxis is used, and the meaning it is given in the work of four Latin American liberation theologians. Although I find that all of the authors are concerned with overcoming the dualism that seems to exist between theory and practice in a great deal of contemporary theology by an appeal to the idea of praxis, I believe that this attempt often falls short because the authors fail to question radically the implicit dualism in the epistemology of the Kantian and the post-Kantian philosophers that they are dialoguing with, including Marx.

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Eyers, Tom. "Alienation After Derrida." Historical Materialism 19, no. 3 (2011): 190–95. http://dx.doi.org/10.1163/156920611x573860.

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AbstractSimon Skempton’s book re-reads Marx’s concept of alienation, and its roots in Hegel, through Derrida’s critique of the metaphysics of presence. In a wide-ranging study that engages with Heidegger, Kant and Lukács, as well as with a large proportion of Derrida’s work, both early and late, Skempton argues that, contrary to the prevailing orthodoxy in critical theory, it is possible to account for a kind of political ‘disalienation’, provided that one first accepts that the metaphysical account of the self-present subject is itself a product of alienation. ‘Disalienation’, on this model, would be a recognition of the inherently differential condition of humankind, with both Marxian and post-Kantian theories of the subject enlisted to support the Derridean thesis of an originary différance. Skempton’s thesis is attractively original, but it risks artificially reducing Kant, Hegel and Marx to mere avatars of Derrideanism avant la lettre, while simultaneously denying the force of Derrida’s critique of post-Kantian philosophy.

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Χωριανοπούλου (Maria Chorianopoulou), Μαρία. "Το εννοιολογικό πλαίσιο των βιοηθικών προβλημάτων: ένας ενδεικτικός σχολιασμός." Bioethica 4, no. 2 (December 22, 2018): 27. http://dx.doi.org/10.12681/bioeth.19689.

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The aim of this study is to briefly examine and critically evaluate certain philosophical approaches of the utmost importance on the concepts of human dignity and autonomy. Since these notions are systematically invoked in the context of the current bioethical debates, it is imperative that their exact content be clarified. Thus, aspects of the human dignity are traced back to the stoic, Christian, Kantian, and post-Kantian tradition, while on the other hand two major conceptions of autonomy are analysed (autonomy conceived as self-determination and as self-restriction) along with their respective bioethical implications. Human dignity and autonomy being related to extremely divergent meanings, it follows that conceptual clarity is an indispensable prerequisite for conducting fruitful bioethical discussions

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Franks, Paul. "The rationality of history and the history of rationality: Menachem Fisch on the analytic idealist predicament." Open Philosophy 3, no. 1 (November 27, 2020): 699–715. http://dx.doi.org/10.1515/opphil-2020-0141.

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AbstractTwo essential Kantian insights are the significance for rationality of the capacity for criticism and the limits of cognition, discovered when criticism is pursued methodically, that are due to the perspectival character of the human standpoint. After a period of disparagement, these Kantian insights have been sympathetically construed and are now discussed within contemporary analytic philosophy. However, if Kant’s assumption of a single, immutable, human framework is jettisoned, then the rationality of historical succession is called into question. Moreover, if the revolutionary character of framework transitions is acknowledged, then reason is historicized and even its character as reason is threatened. I argue that Menachem Fisch’s approach to criticism and rationality offers an escape from this post-Kantian predicament that acknowledges revolutionary framework transitions and that draws upon the dialogical traditions of Jewish thought, and I also argue that Fisch’s approach should be seen as thematizing, to use the terms of Kant’s aesthetics and of Fichte’s account of natural right, the reflecting rather than determining status of critical judgement, which involves second-personal address.

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Lynch, Cecelia. "Kant, the Republican Peace, and Moral Guidance in International Law." Ethics & International Affairs 8 (March 1994): 39–58. http://dx.doi.org/10.1111/j.1747-7093.1994.tb00157.x.

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Just as Niccolò Machiavelli and Thomas Hobbes became etched into the minds of international relations scholars as the oracles of realpolitik during the Cold War, Immanuel Kant appears to be well on his way to becoming the prophet of “progressive international reform” in the post—Cold War era. Not only has Kant's thought provided the underpinnings of one of the major traditions of international law, but there is a groundswell of interest among international relations scholars today in the question of whether contemporary events, particularly the proliferation of republican states and attempts to create them, signal the march forward to the Kantian ideal of republican peace. Yet, prior to asking what contemporary events signify for the attainment of the Kantian ideal, we should analyze the conflicting interpretions fo Kantian political thought so as to understand the meaning and implications of the ideal itself. Such a task is not merely pedantie—it is necessary to determine the utility of political philosophy for providing understanding and guidance in the real world.

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Leung, King-Ho. "The one, the true, the good… or not: Badiou, Agamben, and atheistic transcendentality." Continental Philosophy Review 54, no. 1 (January 13, 2021): 75–97. http://dx.doi.org/10.1007/s11007-020-09526-5.

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AbstractThis article offers a reading of the “transcendental” character of Alain Badiou’s and Giorgio Agamben’s ontologies. While neither Badiou nor Agamben are “transcendental” philosophers in the Kantian sense, this article argues that their respective projects of ontology both recover aspects of the “classical” conception of the transcendentals. Not unlike how pre-modern philosophers conceived of oneness, truth and goodness as transcendental properties of all things, both Badiou’s and Agamben’s ontologies present various structures which can be universally predicated of all being. However, as opposed to the essentialist or even theological tendencies of traditional metaphysics, Badiou’s and Agamben’s ontologies are committedly “inessential” and atheistic at their very core. By replacing the divine names of the one, the true and the good in traditional metaphysics with a new yet quasi-classical transcendental notion of “the void” as a universal predicate of all beings, Badiou’s and Agamben’s works may be regarded as projects that go beyond both the pre-Kantian “theological” and the post-Kantian “subjective” conceptions of transcendental philosophy, thereby marking a new development in the history of western metaphysics.

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Ben-Shai, Roy. "The Fifth Antinomy: A Reading of Torture for a Post-Kantian Moral Philosophy." Journal of French and Francophone Philosophy 24, no. 3 (February 24, 2017): 17–37. http://dx.doi.org/10.5195/jffp.2016.785.

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"Where is it decreed that enlightenment must be free of emotion? To me, the opposite seems to be true. Enlightenment can properly fulfill its task only if it sets to work with passion." - Améry, At the Mind's LimitsThis statement, which concludes the preface to the 1977 reissue of At the Mind’s Limits, conveys the philosophical ambition of the book: to advance the enlightenment project, while revising the way we understand this project. The idea, rejected here by Améry, that the enlightenment “must be free of emotion” owes most to its foremost proponent, Immanuel Kant. This paper picks up on this implicit allusion to Kant, and elaborates on Améry’s revision of the enlightenment by making the confrontation between them explicit.

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Krakowiak, Józef Leszek. "Post-Kantian Elements in the Intersubjectively Constituted Subject of Universalism as a Metaphilosophy." Dialogue and Universalism 30, no. 2 (2020): 93–135. http://dx.doi.org/10.5840/du202030220.

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This comparative essay about two kinds of interpersonal-centric humanism is dedicated to the memory of professor Janusz Kuczyński and his conception of dialogical universalism as a metaphilosophy, and shows Immanuel Kant’s thought as a ceaseless source of inspiration for all anti-conservatives and universalists. Kant’s philosophy gave man an unforgettable sense of freedom, because it not only posed the imperative of building a pan-human community of all rational beings, but also revealed the above-natural sense of the human species’ imposition of purposefulness upon itself, and the realisation of this purposefulness in the form of a republican federation of free states dedicated to co-creating eternal peace. Kantian ethics did not reach beyond the obligations people had towards one another, hence it was functionally anthropological and uninfluenced by religion, which re-situated philosophy with regard to scientific cognition and religious experience, giving rise to a metaphysics of anthropological responsibility for the condition of the spiritual freedom this ethic propounded. Kant revealed the existence of a metaphysical difference in the sphere of being—between the determinism of nature and the moral kingdom of freedom—without direct reference to the transcendental source of these two essentially different worlds. Kant was the first to set morality rooted in the autonomy and unanimous will of all rational beings—or true humanity—against legal and religious legalism. Kant laid weight on the processual character of man’s self-education to social life through the sense of commitment to self-improvement for the benefit of the solidary co-existence of all rational beings that he developed in himself as a rational being. Thus created freedom is founded on the selflesness of goodness and represents a new quality of being that only manifests itself and evolves in community, interpersonalcentrically. It is a universalistic approach capable of gradually neutralising the human inclination towards radical evil.My attempt to compare these two interpersonalcentric humanism conceptions aims to add some substance to this very delicate element in Kuczyński’s universalism as a metaphilosophy construct.

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Westphal, Kenneth. "From 'Convention' to 'Ethical Life': Hume's Theory of Justice in Post-Kantian Perspective." Journal of Moral Philosophy 7, no. 1 (2010): 105–32. http://dx.doi.org/10.1163/174046809x12507600512291.

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AbstractHume and contemporary Humeans contend that moral sentiments form the sole and sufficient basis of moral judgments. This thesis is criticized by appeal to Hume's theory of justice, which shows that basic principles of justice are required to form and to maintain society, which is indispensable to human life, and that acting according to, or violating, these principles is right, or wrong, regardless of anyone's sentiments, motives or character. Furthermore, Hume's theory of justice shows how the principles of justice are artificial without being arbitrary. In this regard, Hume's theory belongs to the unjustly neglected modern natural law tradition. Some key merits of this strand in Hume's theory are explicated by linking it to Kant's constructivist method of identifying and justifying practical principles (à la O'Neill), and by showing how and why Hegel adopted and further developed Kant's constructivism by re-integrating it with Hume's central natural law concern with our actual social practices.

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Watson, Stephen H. "ADORNO, GADAMER, THE WORK OF ART AND THE RETRIEVAL OF THE SACRED." Síntese: Revista de Filosofia 47, no. 149 (December 20, 2020): 693. http://dx.doi.org/10.20911/21769389v47n149p693/2020.

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This paper considers the significant role the sacred played in Hans-Georg Gadamer and Theodor Adorno’s theories of post Enlightenment rationality and experience. While these thinkers are typically thought to be at odds with one another, on this topic, as will become evident, their work remained proximate: both appealed at crucial points to theological models, somewhat controversially, to combat the limitations of strict methodological accounts of their rational. This paper first traces their mutual reliance in this endeavor upon Kantian and post- -Kantian accounts of aesthetics, which imported classical metaphysical notions of Truth, Beauty, and the Good into their accounts. Against this backdrop, I trace how Gadamer and Adorno employed theological models to articulate accounts of the poverty of contemporary experience and theory, affording possibilities for its reinterpretation. Thereby, both viewed the sacred as a still not exhausted critical reserve in our rational history, one that extends beyond the constraints of Enlightenment, precisely in posing the critical question of tradition itself: the question, as Adorno put it, of how “a thinking obliged to relinquish tradition might preserve and transform tradition.”

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Ramírez Calle, Olga. "Numbers, Empiricism and the A Priori." Logos & Episteme 11, no. 2 (2020): 149–77. http://dx.doi.org/10.5840/logos-episteme202011212.

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The present paper deals with the ontological status of numbers and considers Frege´s proposal in Grundlagen upon the background of the Post-Kantian semantic turn in analytical philosophy. Through a more systematic study of his philosophical premises, it comes to unearth a first level paradox that would unset earlier still than it was exposed by Russell. It then studies an alternative path that, departing from Frege’s initial premises, drives to a conception of numbers as synthetic a priori in a more Kantian sense. On this basis, it tentatively explores a possible derivation of basic logical rules on their behalf, suggesting a more rudimentary basis to inferential thinking, which supports reconsidering the difference between logical thinking and AI. Finally, it reflects upon the contributions of this approach to the problem of the a priori.

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Scott, Callum D. "Facing being: the significance of Thomist ontological epistemology to realism in post-Kantian philosophy." South African Journal of Philosophy 33, no. 3 (July 3, 2014): 347–64. http://dx.doi.org/10.1080/02580136.2014.914323.

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Niquet, Marcel. "FACTICITY AND SOCIOCENTRISM: SOME REMARKS CONCERNING TWO BASIC CONCEPTS OF MORAL THEORY." Síntese: Revista de Filosofia 35, no. 113 (April 6, 2010): 301. http://dx.doi.org/10.20911/21769389v35n113p301-318/2008.

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Faticidade e sociocentrismo são dois conceitos fundamentais com os quais toda teoria moral se vê confrontada. O artigo enquadra o significado deles na deontologia clássica kantiana e no paradigma pós-kantiano da ética do discurso. A discussão dos problemas implicados nesses conceitos leva o autor a defender um paradigma do Realismo Normativo que faz justiça ao conteúdo crítico desses conceitos e às intuições morais contidas neles.Abstract: ´Facticity´ and ´socio-centrism´ denote major structural features of theories of morality. The paper explicates their core-meaning and tries to demonstrate how these notions are instantiated in classical Kantian deontology and the post-Kantian paradigms of discourse-ethics. A justification is attempted for abandoning these theories in favour of a possible successor paradigm of Normative Realism which does better justice to the critical content of these concepts and the morally loaded intuitions contained therein.

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Brotherton, Joshua R. "Post-Gödelian Ontological Argumentation for God’s Existence." International Philosophical Quarterly 58, no. 4 (2018): 371–87. http://dx.doi.org/10.5840/ipq201872116.

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The so-called ontological argument has a complex and controverted history, rising to particular prominence in contemporary analytic philosophy. Against this backdrop I will present a non-analytic interpretation of ontological argumentation for God’s existence by attempting to fuse Anselmian and Gödelian perspectives. I defend ontological argumentation in a number of slightly variant forms as neither a priori nor a posteriori, but ab actu exercito. Kantian and especially Thomistic critiques are confronted in the course of explaining how ontological argumentation may be logically valid without depending on or yielding to subjectivist epistemologies. Hence, post-Gödelian ontological argumentation ought to be acceptable to realists.

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Dancy, Jonathan. "Caring about Justice." Philosophy 67, no. 262 (October 1992): 447–66. http://dx.doi.org/10.1017/s0031819100040651.

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In the post-Gilligan debate about the differences, if any, between the ways in which people of different genders see the moral world in which they live, I detect two assumptions. These can be found in Gilligan's early work, and have infected the thought of others. The first, perhaps surprisingly, is Kohlberg's Kantian account of one moral perspective, the one more easily or more naturally operated by men and which has come to be called the justice perspective. (What I mean by calling this Kantian will emerge shortly.) This is the perspective whose claims Gilligan initially found suspect, not because she thought it a distorted account of the way in which male subjects operated, but because she disputed its claims to be the only account or the best or dominant one. Throughout the ensuing debate Kohlberg's account has been left in place, and challenged not for correctness but only for uniqueness.

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King, Richard. "The Copernican Turn in the Study of Religion." Method & Theory in the Study of Religion 25, no. 2 (2013): 137–59. http://dx.doi.org/10.1163/15700682-12341280.

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Abstract Contemporary theoretical debates within the study of religion reflect the impact of a range of critical theories inspired by feminist, poststructuralist, postcolonial and “queer” perspectives on the field. Much of this work reflects a radicalization of a post-Kantian notion of the social construction of reality. It is argued that such theories represent an unfolding of the social and cultural implications of the Kantian epistemological project and reflects a similar “Copernican Turn” involving the recognition that the object of study—“religion,” is a construct reflecting the methodological and theoretical assumptions of the researcher. The article then offers a postcolonial critique of mainstream “secularist” historiographies of the field and argues for an alternative model for understanding the history and future of the field of the comparative study of religion, grounded in the practice of comparative cultural critique and commentary on dominant models of modernity.

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M., Sanjeev Kumar H. "Traversing the Romance of a Liberal International Order: The Democratic Peace Thesis and the Regional Security Problematique in South Asia." International Studies 57, no. 4 (October 2020): 344–60. http://dx.doi.org/10.1177/0020881720962959.

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The democratic peace hypothesis, which is embedded in the neo-Kantian romance of liberal cosmopolitan idealism, was framed in the spatiotemporal context of the Cold War bipolarity. Michael Doyle, who is one of its proponents, invoked the Kantian philosophical abstraction of ‘the perpetual peace’ by providing an intellectual defence and moral high ground for the values of the Liberal Capitalist world. In the post–Cold War setting, Francis Fukuyama re-casted the hypothesis and portrayed the triumph of liberal international order as ‘the end of history’. He attempted to reframe the democratic peace thesis, not only to celebrate liberal values as the normative exemplar for ordering a post–Cold War international system but also to provide an intellectual defence for the newly emerging space for American leadership in a post-hegemonic international system. This intellectual defence of the ethical supremacy of liberal idealism in the world, shaped by the leadership of the USA, was entrenched in the epistemological Imperialism of the West. Besides, it also reflected an exclusionary idea of the history of international relations that was heavily grounded in the chronology of the post-Westphalia international order. Situating ourselves in this framework, this article is an attempt to critique the epistemic foundations of the democratic peace hypothesis, by deconstructing its assertions in the geostrategic context of the regional security architecture in South Asia. The article criticizes the democratic peace thesis, using an analysis of the Kargil conflict (1999) between India and Pakistan, and by placing ourselves in the epistemological framework of the historical turn in international relations.

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Cattoi, Thomas. "Icons, Deities, and the Three Transcendentals: Deification and Post-Kantian Holiness in Byzantium and Tibet." Buddhist-Christian Studies 36, no. 1 (2016): 149–63. http://dx.doi.org/10.1353/bcs.2016.0014.

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Nachtsheim, Stephan. "Zum zeitgenössischen theoretischen Kontext von Hermann Cohens Ästhetik." Zeitschrift für Religions- und Geistesgeschichte 62, no. 2 (2010): 142–56. http://dx.doi.org/10.1163/157007310791185546.

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AbstractThe tendency to isolate aesthetics in the study of fine arts and in basic fine arts research as well as through the aesthetics of empathy goes back to post-Kantian philosophy. This way of thinking, as far as it was of particular interest to Cohen, dominated aesthetics and art theory during the time of the publication his Ästhetik des reinen Gefühls (1912). In the Marburg School itself, the systematic basis of aesthetics began to shift in 1912.

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Rohs, Peter. "Personale Freiheit undWillensfreiheit." History of Philosophy and Logical Analysis 18, no. 1 (April 5, 2015): 39–51. http://dx.doi.org/10.30965/26664275-01801005.

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By personal freedom I mean the “Kantian” capacity of bringing about spontaneously a new series of events. It is characterized by three conditions: there is an alternative, the explanation of the process needs to use action-words, deterministic laws cannot contain such expressions. The will is not a particular cause, but only a dependent moment in the process. Causality of freedom should be defined by the logical structure of the involved laws. Actions can be explained, but only ex post.

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Nassar, Dalia. "The Critical Function of the Epigenesis of Reason and Its Relation to Post-Kantian Intellectual Intuition." Philosophy Today 61, no. 3 (2017): 801–9. http://dx.doi.org/10.5840/philtoday2017613164.

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Erden, Özgür Olgun. "J. G. Fichte as a Post-Kantian Philosopher and His Political Theory: A Return to Romanticism." IAFOR Journal of Ethics, Religion & Philosophy 4, no. 1 (November 19, 2018): 17–25. http://dx.doi.org/10.22492/ijerp.4.1.02.

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Zöller, Günter. "Action, interaction and inaction: post-Kantian accounts of thinking, willing, and doing in Fichte and Schopenhauer." Philosophical Explorations 21, no. 1 (January 2, 2018): 108–21. http://dx.doi.org/10.1080/13869795.2017.1421694.

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Macleod, Christopher. "The Roots of Romantic Cognitivism: (Post) Kantian Intellectual Intuition and the Unity of Creation and Discovery." European Romantic Review 25, no. 4 (July 4, 2014): 403–22. http://dx.doi.org/10.1080/10509585.2014.921979.

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Bowman, Matthew. "The Work of Art Criticism: Collaboration, Communication, Community." Arts 9, no. 4 (September 29, 2020): 101. http://dx.doi.org/10.3390/arts9040101.

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This essay aims to reconsider the practice of art criticism. The first part aims to clear away some misconceptions that reduce art criticism to a fundamentally negative discourse that asserts a theory/practice distinction. In the second part, the essay tries to think of art criticism as collaborative writing alongside rather than about an artist. The third part, however, highlights some problems insofar as communication and collaboration have become imbricated within post-Fordist socioeconomic frameworks. In addition, the fourth part seeks to propose another direction by suggesting why art criticism and Kantian aesthetics may discover a renewed interest in one another through rethinking the sensus communis as an alternative to post-Fordist sociality.

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Journal articles on the topic 'Post-Kantian'

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