Emmanuel Kant Research Papers - Academia.edu (original) (raw)

Forthcoming in Philosophical Review.

En este artículo propongo reconsiderar el significado de lo "estético" en Nietzsche. Mi intención es mostrar que la estética no es "un tema más" de su pensamiento (ni siquiera uno especialmente importante), sino su forma metodológica de... more

En este artículo propongo reconsiderar el significado de lo "estético" en Nietzsche. Mi intención es mostrar que la estética no es "un tema más" de su pensamiento (ni siquiera uno especialmente importante), sino su forma metodológica de abordarlos. Lejos de ser una "evasión estética" del mundo, sostengo que es precisamente un modo de apertura al mundo como tal, la cual no puede ser puramente lógica. La estética sería, así pues, el núcleo de su pensamiento, y ocuparía en su filosofía el lugar que en la filosofía tradicional había ocupado la metafísica, totalmente transformada por Nietzsche en cuanto a su contenido y función. Pero explicar esto requiere comprender la fuente de la estética nietzscheana, que rastrearé mediante un estudio comparativo de 'El nacimiento de la tragedia' y la 'Crítica del juicio' de Kant.

La filosofía kantiana resulta medular en la teoría del conocimiento como síntesis superadora de esta tradición filosófica por excelencia. En la delimitación del conocimiento realizada por Kant para librar a la ciencia de los abusos... more

La filosofía kantiana resulta medular en la teoría del conocimiento como síntesis superadora de esta tradición filosófica por excelencia. En la delimitación del conocimiento realizada por Kant para librar a la ciencia de los abusos comunes de la razón, visibles en el dogmatismo moderno, se distinguen los términos de fenómeno y noúmeno que son de suma importancia en la construcción del proceso cognitivo, ya que diferencian lo posible y lo imposible para nuestras facultades y el avance de la ciencia. La metafísica sólo tiene uso como concepto límite de la sensibilidad sin poder conocerse positivamente por el entendimiento, con lo que queda sin asidero y referente en la realidad, sin embargo, las ilusiones del error nouménico en el plano teórico actúan como postulados en la razón práctica, llevando al hombre a comportarse de acuerdo con el deber, lo que resalta como principal aporte del noúmeno a la filosofía crítica.

La evolución de la filosofía desde la ilustración hasta el surgimiento de la filosofía analítica que llevó a Paul Feyerabend a plantear un anarquismo en los métodos para producir conocimiento científico. El ensayo plantea la vigencia del... more

La evolución de la filosofía desde la ilustración hasta el surgimiento de la filosofía analítica que llevó a Paul Feyerabend a plantear un anarquismo en los métodos para producir conocimiento científico. El ensayo plantea la vigencia del anarquismo y como afecta en el siglo XXI.

In Gilles Deleuze, From A to Z, Deleuze describes his motivation for working on a phi- losopher with whom he had little in common: first, for Deleuze, Kant’s writing constituted such a turning point in numerous ways, and, second, he... more

In Gilles Deleuze, From A to Z, Deleuze describes his motivation for working on a phi- losopher with whom he had little in common: first, for Deleuze, Kant’s writing constituted such a turning point in numerous ways, and, second, he initiated something in philosophy that had never been advanced previously. Specifically, says Deleuze, he erected a tribunal
of reason, things being judged as a function of a tribunal of reason. To do so, he invents a prodigious method called the critical method, the properly Kantian method. Deleuze admits finding all of this aspect of Kant quite horrible, but it's both fascination and horror because, for Deleuze, this is so ingenious. For Kant created an astonishing reversal of concepts: rather than time being derived from movement, Kant reverses the subordination, with movement henceforth depending on time, and thus, time ceasing to be circular and becoming a straight line. And late in his life, Kant introduces his conception of the Sublime, in which the fac- ulties enter into conflicts, having discordant accords, then reconciling, but no longer being subject to a tribunal. For Deleuze, then, Kant is clearly a great philosopher, with a whole undergirding in his works that makes Deleuze quite enthusiastic, on top of which is a sys- tem of judgment that Deleuze says he would like to do away with, but without standing in judgment.

This book discusses and provides an interpretation of the notion of qiyun in Chinese painting, and considers why creating a painting (especially a landscape painting) replete with qiyun is regarded as an art of genius, where genius is an... more

This book discusses and provides an interpretation of the notion of qiyun in Chinese painting, and considers why creating a painting (especially a landscape painting) replete with qiyun is regarded as an art of genius, where genius is an innate mental talent. A central feature of my discussion is a comparison of the role of this innate mental disposition in the aesthetics of qiyun and Kant’s account of artistic genius. Through this comparison, the book addresses an important feature of the Chinese aesthetic tradition, one that evades the aesthetic universality imposed through the lens of Kant.
The book includes two parts. The first part draws upon the views of Xie He (active 500–ca. 535), the late Tang art historian Zhang Yanyuan (847), the tenth-century landscapist and theorist Jing Hao (ca. 870–ca. 930), the Northern Song art historian Guo Ruoxu (ca. 1080) and the early Yuan connoisseur Tang Hou (ca. 1255–ca. 1317), to explain and discuss qiyun and its development from a notion mainly applied to figure painting to one that also plays an important and enduring role in the aesthetic of landscape painting.
In the light of Kant’s account of genius, the second part examines a range of issues regarding the role of the mind in creating a painting replete with qiyun and the impossibility of teaching qiyun. These include why the ability to create paintings replete with qiyun is regarded as determined by an innate mental disposition endowed by tian (nature) and belonging only to a few gifted artists, how genius establishes pictorial yi (idea) under the animation of shen (spirit) in the context of qiyun-focused landscape painting, how following the rule of tian enables qiyun to be captured in artistic spontaneity, and why somatic training or practice of genius is required despite the impossibility of teaching or learning qiyun. Also discussed are why and how yipin (the untrammelled class) demonstrates the originality and exemplarity of genius, why and how a pure, untrammelled and lofty mind is cultivated as an ideal mental state for conveying qiyun, how the disinterested aesthetic pleasure of the heart in tune with forest and stream is combined with an interest in pursuing the carefree wandering of a city-recluse-artist, and how a balanced human nature is nourished and its union with tian realised through painting a work replete with qiyun. Finally, I explore how the Confucian doctrine of sincerity is involved in spiritual communion (shenhui) between artist, object, work and audience, and how aesthetic autonomy and the moral relevance of art are reconciled under the first criterion of qiyun. The comparison with Kant on these issues demystifies the uniqueness of qiyun aesthetics and also illuminates some limitations in Kant’s aesthetics.

L’etica di Immanuel Kant è giustamente considerata ancora oggi uno dei fondamenti della filosofia morale e uno dei vertici dell’intera storia della filosofia. Si tratta indubbiamente di uno degli apici supremi della storia del pensiero.... more

L’etica di Immanuel Kant è giustamente considerata ancora oggi uno dei fondamenti della filosofia morale e uno dei vertici dell’intera storia della filosofia. Si tratta indubbiamente di uno degli apici supremi della storia del pensiero. In questo articolo, ci limiteremo a considerare quanto Kant scrive nella Fondazione della metafisica dei costumi, testo edito per la prima volta nel 1785, ovvero tra la prima e la seconda edizione della Critica della ragion pura (1781, 1787) e considerabile come primo testo di una “trilogia”, insieme alla Critica della ragion pratica (1788) e alla Metafisica dei costumi (1797), uno degli ultimi testi pubblicati prima che la ragione e l’intelletto del filosofo di Königsberg cedessero ad una malat-tia neurodegenerativa che gli impedì ogni attività non solo filosofica (per questo si veda la bellissima biografia di Manfred Kuehn). Per chi volesse approfondire la posizione morale kantiana rimandiamo al testo di Sonia Cosio, Il rispetto in Kant (2016) e alla voce della Stanford Encyclopedia of Philosophy.

If the greatness of a philosophical work can be measured by the volume and vehemence of the public response, there is little question that Rousseau's Social Contract stands out as a masterpiece. Within a week of its publication in 1762 it... more

If the greatness of a philosophical work can be measured by the volume and vehemence of the public response, there is little question that Rousseau's Social Contract stands out as a masterpiece. Within a week of its publication in 1762 it was banished from France. Soon thereafter, Rousseau fled to Geneva, where he saw the book burned in public. At the same time, many of his contemporaries, such as Kant, considered Rousseau to be “the Newton of the moral world,” as he was the first philosopher to draw attention to the basic dignity of human nature. The Social Contract has never ceased to be read in the 250 years since it was written. Rousseau's “Social Contract”: An Introduction offers a thorough and systematic tour of this notoriously paradoxical and challenging text. David Lay Williams offers readers a chapter-by-chapter reading of the Social Contract, squarely confronting these interpretive obstacles, leaving no stones unturned. The conclusion connects Rousseau's text both to his important influences and those who took inspiration and sometimes exception to his arguments. The book also features a special extended appendix dedicated to outlining his famous conception of the general will, which has been the object of controversy since the Social Contract's publication.

En el presente trabajo se aborda el problema central planteado por la cuestión de si la adopción de una posición que pueda caracterizarse como liberal, en el plano socio-político, presupone la asunción de una posición escéptica o bien... more

En el presente trabajo se aborda el problema central planteado por la cuestión de si la adopción de una posición que pueda caracterizarse como liberal, en el plano socio-político, presupone la asunción de una posición escéptica o bien relativista, en el plano correspondiente a la fundamentación de la ética normativa. Tomando como ejemplo la concepción elaborada por Kant, se argumenta en favor de la tesis de que una posición genuinamente liberal no sólo no es incompatible con, sino que, en rigor, sólo puede fundarse en una posición universalista y no-relativista en el plano de la ética normativa. Sobre esta base, se ofrecen razones que hacen plausible la idea de que, lejos de ser posiciones inconciliables, liberalismo y catolicismo apuntan más bien hacia una dimensión profunda de convergencia, desde la cual se abre la posibilidad de un diálogo fructífero para ambas.

Intuition can be seen as the primordial and pre-verbal faculty by means of which the mind gains immediate epistemic access to the phenomena. The concept of structural intuition is premised on the basic principle that an infallible... more

Cet article a été originellement publié dans le Bulletin de la SASR, numéro 11, en octobre 2015, au sein d'un dossier intitulé "Le Progrès : entre croyance et fait de science". Lien : http://sasr.hypotheses.org/83 Il s'agit de la... more

Cet article a été originellement publié dans le Bulletin de la SASR, numéro 11, en octobre 2015, au sein d'un dossier intitulé "Le Progrès : entre croyance et fait de science".
Lien : http://sasr.hypotheses.org/83
Il s'agit de la publication des actes de la Journée doctorale transversale 2015 de l'Ecole Pratique des Hautes Etudes, à Paris, sur le thème du progrès.
Cette article cherche ainsi à dépasser la notion de progrès, en tentant de définir la notion d'"eschatologie philosophique" à partir de la philosophie de Kant.

Kant and Aristotle reassesses the prevailing understanding of Kant as an anti-Aristotelian philosopher. Taking epistemology, logic, and methodology to be the key disciplines through which Kant’s transcendental philosophy stood as an... more

Kant and Aristotle reassesses the prevailing understanding of Kant as an anti-Aristotelian philosopher. Taking epistemology, logic, and methodology to be the key disciplines through which Kant’s transcendental philosophy stood as an independent form of philosophy, Marco Sgarbi shows that Kant drew important elements of his logic and metaphysical doctrines from Aristotelian ideas that were absent in other philosophical traditions, such as the distinction of matter and form of knowledge, the division of transcendental logic into analytic and dialectic, the theory of categories and schema, and the methodological issues of the architectonic. Drawing from unpublished documents including lectures, catalogues, academic programs, and the Aristotelian-Scholastic handbooks that were officially adopted at Königsberg University where Kant taught, Sgarbi further demonstrates the historical and philosophical importance of Aristotle and Aristotelianism to these disciplines from the late sixteenth century to the first half of the eighteenth century.

American Philosophical Association, 2021 Eastern division meeting (via Zoom) Jan. 15, 2021, 11am EST session (= program update). In this session of the International Association for the Philosophy of Humor, I’ll briefly present some... more

American Philosophical Association, 2021 Eastern division meeting (via Zoom)
Jan. 15, 2021, 11am EST session (= program update).
In this session of the International Association for the Philosophy of Humor, I’ll briefly present some ideas from Kant’s Humorous Writings (2020).

My theme is ‘life-writing’, understood as the shaping of one's life through the contemplation of values, although this activity is mostly unreflective. To become an art so that one's life can be shaped in greater accord with clearly held... more

"Pour rendre hommage à mon Maître, je veux aujourd’hui interpréter quelques pages de son grand livre sur La Joie spacieuse, afin de dégager le type de phénoménologie qui était le sien, pleinement inscrit dans le projet phénoménologique... more

"Pour rendre hommage à mon Maître, je veux aujourd’hui interpréter quelques pages de son grand livre sur La Joie spacieuse, afin de dégager le type de phénoménologie qui était le sien, pleinement inscrit dans le projet phénoménologique inauguré par l’invention husserlienne de l’intentionnalité. L’intentionnalité de Chrétien est une intentionnalité paradoxale, surplombée et gouvernée par l’excès de ce qui se donne au sujet, mais où le sujet a à son tour la capacité d’accueillir, dans et par la joie, cet excès qui se donne, et qui se donne à lui. Ce n’est pas tant une faculté qu’une disposition affective, la joie, qui permet la dilatation de l’âme de telle sorte qu’elle accueille ce qu’elle ne peut pas accueillir, qu’elle reçoit ce qu’elle ne peut pas recevoir. Alors, la phénoménologie est le lieu paradoxal de la réconciliation de l’intériorité et de l’extériorité, du fini et de l’infini, que la joie assemble dans leur infinie séparation, séparation qui se trouve in fine vaincue par la phénoménalité même. C’est une figure positive de ce qu’on peut appeler « psycho-théologie », c’est-à-dire la possibilité dialectique de l’accueil dans l’intériorité de l’infinie transcendance, malgré et dans la séparation. Or je voudrais poser à Chrétien la question suivante, à partir de Kant : n’y a-t-il pas, plus profondément dans la phénoménalité, une idée de Dieu plus ancienne, qui a toujours précédé la joie spacieuse, qui rend l’intériorité malade de son infinité et qui coupe l’intentionnalité à sa racine, qui soit de la non intentionnalité à la racine de l’intentionnalité, une pathologie où seule l’angoisse, avant la joie, peut répondre, et que Levinas, après Schelling, avait dû bien finir par entrevoir dans Autrement qu’être ? En objectant ainsi le traumatisme originaire et non intentionnel de l’idée de Dieu, au prix d’une spéculation difficile, je souhaite mettre au jour par contraste la dimension phénoménologique de la pensée de Chrétien, l’hymne à la joie qui la soutient et qui ne l’a fait jamais rompre, en fait, avec la doctrine husserlienne de l’intentionnalité."

forthcoming in Matthew Altman (ed.) The Palgrave Kant Handbook (Palgrave, MacMillan 2017)

These 22 essays examine student notes from all eleven areas of Kant’s university teaching – from metaphysics to geography. These notes (written by students such as Herder) can offer a new perspective on Kant’s intellectual development,... more

These 22 essays examine student notes from all eleven areas of Kant’s university teaching – from metaphysics to geography. These notes (written by students such as Herder) can offer a new perspective on Kant’s intellectual development, clarify arguments from his works, consider topics unexamined in his publications, better depict the 18th-century philosophical background, and reveal the role of the textbooks he assigned. This book includes reproductions of pages from Kant’s personally annotated copies of Meier and Baumgarten and from the student notes, with original English translations.

Dès 1968, l’artiste conceptuel américain Douglas Huebler organise son travail autour de trois axes : le temps (pour la série « Duration Piece »), l’espace (« Location Piece ») et les deux à la fois (« Variable Piece »). Il documente alors... more

Dès 1968, l’artiste conceptuel américain Douglas Huebler organise son travail autour de trois axes : le temps (pour la série « Duration Piece »), l’espace (« Location Piece ») et les deux à la fois (« Variable Piece »). Il documente alors des durées ou des distances à l’aide de textes, de photographies ou de cartes. Ces documents sont affichés dans le lieu d’exposition, seuls témoins – secondaires – du contenu artistique proprement dit – purement idéel. Le but de cet exposé sera de montrer comment Huebler parvient, à partir de dispositifs purement documentaires, à penser l’enchevêtrement de temps et d'espace que constitue toute expérience et à figurer de telles coordonnées pour le spectateur. Ce dernier devient un expérimentateur privilégié, dont l’apanage est de pouvoir accéder, le temps de la réception et dans l’espace-temps concret du lieu d’exposition, à un point de vue sans attache spatiale ou temporelle – « au-delà de toute expérience sensible ». C’est ce travail, dans ses dimensions artistiques et philosophiques, que nous nous attacherons à mettre en valeur.

C. I. Lewis’s distinction between the given and the concept is often exposed as the key element of his treatment of the problem of intentionality in that the given and the concept would be necessary and sufficient conditions for objective... more

C. I. Lewis’s distinction between the given and the concept is often exposed as the key element of his treatment of the problem of intentionality in that the given and the concept would be necessary and sufficient conditions for objective purport. Such an account nonetheless offers a truncated picture of Lewis’s treatment of the problem of intentionality. The best way to appreciate this verdict is to state the predicament this account is confronted with: If the distinction between the given and the concept apparently leads to a version of the same problem it was designed to address, how could it be the key element contributing to answering the problem of intentionality? Indeed, according to Lewis, the given and the concept are mutually independent so that prima facie nothing guarantees that concepts are applicable to the given. The difficulty is what Lewis calls “the problem of the a priori”: how to guarantee that our concepts can be imposed upon a content of experience which is independent and not yet given? This is a version of the problem that Kant’s Transcendental Deduction addresses: How can categories, as subjective conditions of experience, be objectively valid? A natural question is then: How does Lewis address the problem of the a priori? The main purpose of this essay is then to investigate how C. I. Lewis’s addresses the problem of the a priori and to contribute to restoring an appropriate understanding of Lewis’s conceptual pragmatism.
http://journals.openedition.org/ejpap/2573

https://ctkebooks.net/translatio/hacia-la-paz-perpetua-un-diseno-filosofico/
Nueva traducción española de Hacia la paz perpetua, un texto donde Kant explicita su compromiso político con los ideales aportados por el republicanismo de la Revolución francesa, cuya célebre triada hace suya convirtiendo a la libertad, igualdad e independencia o autonomía jurídicas en sinónimos de unos derechos inalienables e inherentes a todo el género humano. Nada más firmarse la Paz de Basilea en 1795, Kant decide parodiar el alambicado formato de los tratados al uso, añadiendo en la segunda edición un protocolo "secreto" donde se reivindica que se deje hablar a los filósofos, toda vez que la publicidad se presenta como piedra de toque para compulsar las normas injustas. Además de reivindicarse una nobleza integrada por funcionarios, a la que se accede por méritos y no por abolengo, asistimos aquí a un duelo simbólico entre las deidades romanas representadas por Término y Júpiter, para ilustrar la significativa distinción kantiana entre moralista político y político moral.
(En breve se podrán solicitar ejemplares impresos en papel bajo demanda).

Moral obligations seem to make claims that are both objective and universally binding. However, do we have any reasons to abide by morality? If we do, are such reasons grounded in our culture or in our nature as human beings, or do they... more

Here I bewail the slapdash and confusing way in which philosophers bandy about the word ‘incoherent’ (and ‘incoherence’ and ‘incoherently’). To some it appears to mean: inconsistent; to others: pragmatically self-defeating; and to yet... more

Here I bewail the slapdash and confusing way in which philosophers bandy about the word ‘incoherent’ (and ‘incoherence’ and ‘incoherently’). To some it appears to mean: inconsistent; to others: pragmatically self-defeating; and to yet others: nonsensical, i.e. meaningless. And often one is left guessing.

Cet article approfondit mes travaux sur la « praxiologie » et sur l'intentionnalité praxiologique Husserl, Scheler et Heidegger au risque du concept heideggérien d' « outil », entendu comme dissémination de la visée.

In The Theologian of Auschwitz, Peter Damian Fehlner establishes the historical and theological context of St. Maximilian Mary Kolbe’s stupendous insights into the theology of the Church in its deepest Pneumatological and Marian... more

In The Theologian of Auschwitz, Peter Damian Fehlner establishes the historical and theological context of St. Maximilian Mary Kolbe’s stupendous insights into the theology of the Church in its deepest Pneumatological and Marian dimensions. Fehlner draws out the implications of Kolbe’s thought and spirituality, showing Kolbe’s dependence upon and development of the broader Catholic and Franciscan tradition, especially St. Francis, St. Bonaventure, and Bl. John Duns Scotus. At the heart of Fehlner’s argument is Kolbe’s outline for a never-completed text on the mystery of the Immaculate Conception. Based upon his comprehensive knowledge of Kolbe’s writings as well as his deep knowledge of Francis, Bonaventure, and Scotus, Fehlner presents Kolbe as a genuine theologian with insights and riches to offer the Franciscan Order as well as the entire Church and the world. For Fehlner, the absolute priority of Jesus Christ essentially conjoined with his Immaculate Mother, so much emphasized by Kolbe, must not only be believed but actually lived in the context of both the Church’s inner dimension as well as in its evangelical mission to the nations. Only through fully incorporating the mode of life of Christ the King and the Immaculate Queenship of Mary will the New Evangelization and ecclesial renewal, so desired and emphasized by the Second Vatican Council and each of the popes following the council, be realized.

La han atacado, denunciado, condenado, con todos los pretextos, bajo todos los regímenes, con las mejores o las peores intenciones, por malas razones y a veces inclusos por buenas. Exiliaron a los poetas, quemaron sus libros -o... more

In dieser Arbeit wird mit einer Darstellung von Lambert Wiesings Auffassung der " Unzeitlichkeit des Bildes" angefangen. In einer zweiten eher kritischen Phase, werden verschiedene Probleme und Einwände erwähnt, die Wiesings Idee einer... more

In dieser Arbeit wird mit einer Darstellung von Lambert Wiesings Auffassung der " Unzeitlichkeit des Bildes" angefangen. In einer zweiten eher kritischen Phase, werden verschiedene Probleme und Einwände erwähnt, die Wiesings Idee einer radikalen Unzeitlichkeit des Bildes in Frage stellen. Drittens wird versucht, den Ansatz von Wiesing zu nuancieren. Meine Hypothese ist, dass diese Idee, das Bild sei unzeitlich, eigentlich einer reichen Tradition begegnet: einer theoretischen und ästhetischen Tradition, die man unter anderem bei Lessing, Kant oder noch Michael Fried beobachtet. Aus diesem Standpunkt ist es lohnenswert zu beschreiben, wie bestimmte Bilder die Zeit " unterbrechen", " lösen" oder " aufheben" können.