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

This paper examines two features of Kant’s 1768 critique of Leibniz’ conception of space. Firstly, Leibniz’ proposed geometrical calculus called ‘analysis situs’; secondly, Leibniz’ relational conception of space. The main thesis of the paper is that Kant’s arguments are more powerful than generally recognized. With regard to the analysis situs, I will show that Kant was quite well informed about this proposed science and that his arguments severely undermine Leibniz’ claims to what it could perform. With regard to the relational theory of space, Kant’s argument would require Leibniz to present a complex story about the relation between God’s act of creation and our spatial experience to defend his relational view, rather than using the simple principle of sufficient reason.

"A revista começa com uma entrevista que LUCIO COLLETTI concedeu a Perry Anderson em 1974, inédita em nossa língua. Colletti foi um dos precursores da teoria crítica do valor, e é pouco conhecido no Brasil." (Do editorial da Sinal de... more

- by Daniel Cunha
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- Immanuel Kant, Karl Marx, Marxismo, Lucio Colletti

Wörtlich übersetzt bedeutet Popularphilosophie (lat. philosophia popularis) eine dem Volk zugehörige oder dasselbe betreffende Philosophie, salopp gesagt: ein Denken fürs Volk. Mit dieser Übersetzung sind sämtliche Ambi-oder Polyvalenzen der Popularphilosophie offenkundig. Denn was impliziert es für die Philosophie, ein Denken fürs Volk zu sein? Zunächst kann man darunter ein Denken verstehen, das sich den Bedürfnissen, Obliegenheiten, Interessen und Problemen des Volks widmet und gerade davon absieht, weltferne, spekulative Gegenstände zu thematisieren. Die Popularphilosophie distanziert sich auf diese Weise von der sogenannten Schul-oder wissenschaftlichen Philosophie im Allgemeinen, der Metaphysik im Besonderen. Stattdessen zielt ein Denken fürs Volk eher auf ein praktisches Wissen, auf Weisheit oder Klugheit, wenn man so will, statt auf theoretisches Wissen, auf Wissenschaftlichkeit. Doch damit ist über das Verhältnis der Popularphilosophie zur Schulphilosophie noch gar nichts ausgesagt. Möglicherweise besteht zwischen ihnen eine Konkurrenzsituation; sie kämpfen beide um das Monopol, die einzig wahre Philosophie zu sein. Oder versteht sich die Popularphilosophie vielmehr als Ergänzung, Anwendung oder Übersetzung der Schulphilosophie in den praktischen, lebensweltlichen Kontext? Die bereits in der Antike geläufige Unterscheidung esoterischer von exoterischen Schriften scheint diesem Verständnis nahezukommen.¹ Dies verweist zugleich auf einen weiteren wesentlichen Unterschied zwischen beiden Spielarten der Philosophie, nämlich die Darstellungsform: Während die Schulphilosophie auf Mittel und Instrumente des wissenschaftlichen Diskurses zurückgreift (Begründung durch Deduktion, Syllogismus, Beweis), präferiert ¹ Diese Verwendung findet sich bei Cicero, wonach die Schriften des Aristoteles in esoterische und exoterische zu unterscheiden sind (vgl. De fin. V, 12). Dass Aristoteles und möglicherweise Platon sie im selben Sinne verstanden haben, ist umstritten. Vgl. Art.

Der Gedanke, der sich in der modernen Idee der Autonomie verdichtet, ist ein doppelter: Die Figur der Autonomie enthält zugleich eine neue Auffassung von Normativität und eine eigene Konzeption von Freiheit. Dem Gedanken der Autonomie zufolge ist ein Gesetz, das wahrhaft normativ ist, eines, als dessen Urheber wir uns selbst betrachten können; und eine Freiheit, die im vollen Sinne wirklich ist, drückt sich in Gestalt eben solcher selbstgegebener Gesetze aus. Die Idee der Autonomie artikuliert so die Einsicht, dass man Freiheit und Gesetz nicht durch ihre Entgegensetzung bestimmen kann, sondern durcheinander erläutern muss. Wirkliche Freiheit ist nicht Freiheit von Gesetzen, sondern Freiheit in Gesetzen; verbindliche Normen sind nicht das, was Freiheit äußerlich beschränkt, sondern das, was Freiheit innerlich verwirklicht. Die Idee der Autonomie, die für die moderne praktische Philosophie seit Rousseau und Kant grundlegend ist, zielt so darauf, Freiheit und Verbindlichkeit in einem Zuge zu artikulieren: durch die Form selbstgegebener Gesetze. Mit Beiträgen von Robert Brandom, Judith Butler, Thomas Khurana, Christoph Menke, Terry Pinkard und Sebastian Rödl.

- by Thomas Khurana
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- Hegel, Autonomy, Immanuel Kant, Paradoxes

Kant’s justification of a transeunt account of causal interaction – contra Hume – is not in the Second Analogy of Experience alone, but in all three Analogies conjointly. Officially the Critique of Pure Reason aims to justify our use of the general causal principle: Every event has a cause. The relevant causal principle is more specific: Every spatio-temporal event has a distinct spatio-temporal cause. The Critically justified use of this specific principle is still more specific, because this regulative principle of causal inquiry obtains constitutive significance only by making true and justified causal judgments about particular causal relations amongst spatio-temporal phenomena. Identifying actual causal relations requires conjoint use of all three principles of causal judgment because causal judgments are discriminatory: we can identify any one causal relation only by distinguishing it from causally possible alternative scenarios. Kant’s analysis of legitimate causal judgments bears upon such issues as ‘relevant alternatives’ in epistemology, justificatory fallibilism, the role of imagination in cognitive judgment and the semantics of singular cognitive reference (predication as a cognitive achievement, not merely as a grammatical or logical form). Kant’s analysis of causal judgment and its a priori transcendental conditions hold independently of Transcendental Idealism, because Kant’s ‘Analytic of Principles’ (to which the ‘Analogies’ belong) is a transcendental ‘Doctrine of the Power Judgment’ (B171ff).

- by Kenneth R Westphal
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- Epistemology, Causal reasoning, Immanuel Kant

Hegel's approach to sociopolitical normativity can be understood as a response to problems that are also faced by contemporary constructivists and realists. From Hegel's perspective, realists may be able to account for the nonrelative status of norms' content. But they undermine the notion of individual freedom. Meanwhile, constructivists' ability to defend individual freedom comes at the cost of rendering normative content contingent. To avoid these problems, both Aristotle and Kant devise hybrid accounts. However, Aristotle's fundamental commitment to objectivist substance-metaphysics undermines individual choice. Meanwhile, Kant's prioritization of unconditioned individual subjectivity over normative content renders norms subjective. In order to retain both choice-guaranteeing subjectivity and content-defining objectivity, Hegel bases his argument on the metaphysics of "the concept of the will." Within its

- by Sebastian Stein
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- Political Philosophy, Jurgen Habermas, Hegel, Immanuel Kant

I Adorno was vehemently anti-Hegelian. He was also one of the most thoroughly Hegelian thinkers of the century. He was anti-Hegelian insofar as he opposed final closure -reconciliation or Aufhebung -in philosophical inquiry. His opposition was based on combined theoretical and anthropological considerations concerning what might be called the anthropogenesis of the concept. Adorno believed that conceptual thinking arose out of the need for adaptation -for mastering inner and outer nature -and because of that always carried the seeds of domination within it. As Western rationality developed from its inception in pre-Socratic philosophy through the creation of modern science and technology, that potential in fact became realized on a global scale. With Hegel's system, Adorno argued domination in the material sphere was reflected by domination in the conceptual sphere. The totalitarianism of the system -where the whole swallows up the parts -was the counterpart of the overt totalitarianism of fascism and the velvet-gloved totalitarianism of the culture industry. For this reason, Adorno rejected the Hegelian system -and systematizing thought in general -as well as any impulse toward a final synthesis, and he asserted the right of the nonidentical against them.

- by Joel Whitebook
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- Sigmund Freud, Modernity, Immanuel Kant, Spontaneity

Kierkegaard and Kant on Radical Evil and the Highest Good is a major study of Kierkegaard's relation to Kant that gives a comprehensive account of radical evil and the highest good, two controversial doctrines with important consequences for ethics and religion. Fremstedal offers an original account of Kierkegaard and his role in the history of philosophy that reconstructs several of his central ideas by relating them to Kant and partially also to contemporary debates. By offering a comparative presentation, the book shows how Kant and Kierkegaard offer different solutions to the problem of evil and its complex relation to religious faith and happiness. Fremstedal sheds new light on Kierkegaard's argument against secular thinking, and shows that there are more Kantian elements in Kierkegaard than has been acknowledged. Kierkegaard's use of Kantian ideas is instructive, since it points to problems with Kant's philosophy of religion and indicates how Kantian philosophy can be used to defend religious faith and hope.

- by Roe Fremstedal
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- Ethics, Philosophy Of Religion, Philosophical Anthropology, Philosophical Theology

Both for Kant and for Nietzsche, aesthetics must not be considered as a systematic science based merely on logical premises but rather as a set of intuitively attained artistic ideas that constitute or reconstitute the sensible perceptions and supersensible representations into a new whole. Kantian and Nietzschean aesthetics are both aiming to see beyond the forms of objects to provide explanations for the nobility and sublimity of human art and life. We can safely say that Kant and Nietzsche used the dualities of the beautiful/sublime and Apollonian/Dionysian to advocate their general philosophical worldview, and that the initial formation (in Observations and The Birth of Tragedy) and final dissolution (in the Critique of Judgment and Zarathustra and other later works) of these dualities are determined by the gradually established telos of their philosophical endeavor. Therefore, by observing the evolution of these so-called dualities, Kaplama gathers important clues as to how Kant's and Nietzsche's aesthetics transformed into different ways to affirm human art and life. On the one hand, Kaplama argues, the Dionysian came to be the heart and soul of Nietzschean aesthetics and ethics, and the Apollonian (or the formal drive of individuation) was reduced into a mere aesthetic criterion. On the other, Kant treats the sublime (which is originally an idea-producing feeling and/or judgment) as a mere appendix to his Critique of Judgment and aesthetic theory teleologically reducing it into its possible moral consequences. This is why Schopenhauer calls the sublime " by far the most excellent thing in the Critique of Judgment " which touches on the real problem of aesthetics very closely but does not provide a real solution for it. Kant's forced teleological move is to make his theory of aesthetic judgment stand as a 'reaffirmation' of the www.cosmosandhistory.org 166

- by Erman Kaplama
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- Philosophy, Metaphysics, Aesthetics, Ethics

Early in the twentieth century, Kant’s epistemology was accused of having become irrelevant in view of the relativistic and the quantum revolutions. Relativity seemed to discard the transcendental aesthetic (the doctrine of space as intuitive a priori), and quantum mechanics the transcendental analytic (the doctrine of causality as conceptual a priori). But some neo-Kantian philosophers (especially E. Cassirer, the young H. Reichenbach, G. Hermann, P. Mittelstaedt etc.) convincingly argued that these problems could be solved. Three strategies of adaptation of transcendental epistemology to the challenge of modern physics will then be discussed : 1) restriction of Kant’s a priori principles to the domain of ordinary cognition ; 2) research of even more general a priori principles able to cover the domains of modern physics as well ; 3) relativization and historicisation of the a priori. It will then be shown that the basic strategy of transcendental epistemology, to wit the ‘copernican revolution’, or the reflective attitude, has never been as indispensible to the intelligibility of physics. This strategy will be briefly applied to the justification of the structure of quantum mechanics, to understanding non-separability, and to re-interpreting decoherence.

- by Michel Bitbol
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- Quantum Physics, Philosophy, Philosophy of Science, Philosophy of Physics
- by Roe Fremstedal
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- Ethics, Philosophy Of Religion, Kierkegaard, Immanuel Kant

First published in 1818, The World as Will and Representation contains Schopenhauer's entire philosophy, ranging through epistemology, metaphysics, philosophy of mind and action, aesthetics and philosophy of art, to ethics, the meaning of... more

- by Alistair Welchman and +2
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- Kant, German Idealism, Schopenhauer, Immanuel Kant

A intrigante discussão feita por Kant sobre o "fato da razão" se encontra exatamente no centro do argumento da Crítica da Razão Prática. Kant introduz tal noção ao argumentar que a razão pura é prática, o que consiste na principal tarefa do primeiro capítulo da Analítica. Tendo afirmado que "nós" temos uma "consciência da lei moral" e que isso nos leva ao conceito de liberdade da vontade (KpV, AA 5: 29-30) 1 , Kant argumenta que a consciência da lei moral pode ser chamada de um "fato da razão". Essa passagem se encontra na breve observação entre as duas mais importantes conclusões da segunda Crítica. Ela se localiza entre a formulação da "Lei Fundamental da Razão Prática Pura", "aja de modo que a máxima de sua vontade possa sempre valer ao mesmo tempo como princípio de uma legislação universal" (KpV, AA 5: 30), e o "Corolário" de que "a razão pura é prática unicamente por si mesma e fornece (ao homem) uma lei universal, que nós denominamos lei moral" (KpV, AA 5:31). Mesmo que o papel exato da noção de "fato da razão" não seja imediatamente claro, não há dúvida de que o argumento em que ele desempenha um papel é central à teoria moral de Kant.

- by Vinicius Carvalho and +1
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- Kant's Practical Philosophy, Metaethics, Immanuel Kant, Kantian ethics
- by Giulia Battistoni
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- Plato, German Idealism, Philosophy Of Law, Hegel

Рассмотрены история происхождения, специфика, основная проблематика и категориальный аппарат немецкой классической философии и системы трансцендентального идеализма И. Канта. Проанализирована перспектива развития системы трансцендентального идеализма И. Канта в контексте немецкой классической философии, а также ее влияние
на современную философскую мысль.
Предназначен для студентов бакалавриата по направлениям подготовки 38.03.01 «Экономика», 38.03.02 «Менеджмент», 38.03.03 «Управление персоналом», 27.03.01 «Стандартизация и метрология», 27.03.02 «Управление качеством», 46.03.02 «Документоведение и архивоведение» всех форм обучения, а также для всех, интересующихся проблемами немецкой классической философии, трансцендентального идеализма и современного философского знания в целом.

Forthcoming in Philosophical Review.

- by Helga Varden
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- Kant-studies, Kant's Practical Philosophy, Emmanuel Kant, Immanuel Kant

Sobre los sentimientos de lo bello y lo sublime.

- by Daniel Carranco
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- Immanuel Kant, Estética, Filosofía

Among scientific impulses in Peter Greenaway’s film is his interest in biochemistry and evolution. Setting aside the TV biopic Darwin (1993), I draw special attention to his two early films displaying experimental imaginations of men becoming birds. A Walk through H (1978) depicts an ornithologist’s posthumous journey to a birds’ land mapped on the director’s own paintings, and The Falls (1980) lists 92 men’s symptoms of, or transformations into, ‘becoming-bird,’ after an apocalyptic disaster named the Violent Unknown Event. These fake documentaries unfold a unique obsession with the postmortem (de)evolution of the human, which is less eschatological than virtually liberating the organic structure of life into a non-systematic ‘body without organs’ as in Deleuze’s bio-philosophy. The Falls, especially, suggests how the ‘dynamic sublime’ of the VUE (foreshadowing fallout) brings about the ‘mathematical sublime’ of innumerable human birds, the animal ontology of being a multitude. This shift in the ‘sublime’ mode not only underlies the cinema of catastrophe (e.g. Hitchcock’s The Birds) and the society of proliferating simulacra, but also embodies itself visually through Greenaway’s later experiment on multiple screens and media interfaces.
From this point, I also relocate the postmortem evolution from the onscreen organic life to the film strip as such. Greenaway’s film biology A Zed and Two Noughts (1985), with its documentation of the animal decay, appears here as a key link to Bill Morrison’ film chemistry Light is Calling (2004), an optical reprinting of an early film as seen through the roiling emulsion of the celluloid itself. What matters is not just how the film represents a virtual evolution of the human, but how it presents its own actual death and postmortem rebirth. I delve into this reincarnation of the film which always works through art-and-science combinations, and becomes ever more problematic in the dematerializing digitization that raises the question on the end of film evolution.

- by Seung-hoon Jeong
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- Film Theory, Digitization, Gilles Deleuze, Immanuel Kant

In recent debates on empathy in various disciplines, including philosophy, psychology, psychopathology, cognitive sciences, neurophysiology, the discussion has focused on empathic experiences within the intersubjective context, either between two individuals or among groups. But this is only one side of the coin. Since ancient times, subject-object and even object-object relationships were described in a way that cultural anthropology has defined as “animation”, that rhetorics has named “personification”, and that we would today call “empathic”. The chapter aims at exploring these objectual implications of empathy. Pinotti particularly criticizes the projective “hydraulic” model of communicating vessels–from subject to object–which builds the hermeneutical mainstream paradigm of any theorization of such relationships. With recourse to alternative theoretical perspectives, such as Gestalt theory of expression, “realistic” phenomenology, and theory of symbolic forms, the author proposes a newfound characterological approach that engages with acknowledging the originary expressive and pathemic character of things in themselves, and therefore in defending the fundamentum in re of objectual empathy.

- by Andrea Pinotti
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- Aesthetics, Max Scheler, Animation, Aristotle

La tesi presenta inizialmente il pensiero di Jacques Derrida sull'animalità. Il tema affrontato è la sovranità dell'uomo sul resto dei viventi, in particolare nei riguardi della discriminazione dell'animalità. Nei capitoli a seguire si attua un'emancipazione dell'animalità e non dall'animalità come la corrente umanista voleva. Attraverso l'ontogenesi del concetto di "umanità" viene decostruito il costrutto che sorregge la soglia che divide l'uomo dagli animali, laddove essi partecipano all'animalità in maniere differenti. L'emergenza di questa composizione dei temi trattati si erge ad azione esemplare con cui Derrida, prima di morire, ha lasciato delle tracce da seguire durante il ricevimento del premio Adorno.

- by Nicola Zengiaro
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- Philosophy, Ontology, Philosophy Of Language, Epistemology

Deriving from the myth of Narcissus, in which a beautiful youth falls in love with his own reflection, the concept of narcissism was given its first systematic treatment in Sigmund Freud's 1914 essay “On Narcissism.” Since Freud's account of narcissism remains the starting point for most subsequent discussions of the topic, this entry begins with a brief summary of Freud's views before moving on to consider some of the major questions that have consistently arisen in philosophical treatments of narcissism and self‐love. How ought we to draw the line between healthy self‐esteem and pathological narcissism? Given the apparently ubiquitous presence of “the dear self” (to use Kant's term) in human consciousness, what would it mean to cultivate a truly nonnarcissistic concern for others, and is such a thing possible – or even desirable?

- by Mark Hopwood
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- Psychology, Ethics, Aristotle, Luce Irigaray

In this piece, I consider various problematic themes of the transhumanist literature that carry significant ethical import, to point out that traditional utilitarian approaches, the ones standardly preferred by transhumanism, reveal some grave conundrums and are thus unable to satisfactorily address several pressing issues that afflict the movement. Instead of aiming at solving each one of them, I propose rethinking the novel ethical problems triggered by transhumanism via a consideration of divergent ethical frameworks, as opposed to the utilitarian one used by default. I advance that alternative ethical positions, such as duty and virtue ethics, deserve to be seriously examined as viable systems of moral reasoning for this pervasive phenomenon. In this vein, I jump-start the articulation of deontological and aretaic narratives applied to transhumanism. I conclude by urging further investigation on alternative ethical outlooks applied to the movement, suggesting further scholarship on the intersection of these with the shared aim of human flourishing.

- by Alcibiades Malapi-Nelson
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- Aristotle, Virtue Ethics, Transhumanism, Utilitarianism

In this paper I sketch the emergence of transcendence and immanence to the binary pair of opposites we know today. I show that such usage doesn't stretch back beyond Kant and that its real career only takes off in the 1830s. Major influences on this development are the debate about Spinoza's 'pantheism', Hegel's idealism, and the place of religion in the modern world. In a second part, I look at some historical scholarship of the time to illustrate how the duality of transcendence and immanence began to inform the reading of earlier religious history. I end by pointing to some new contexts that are beginning to emerge at the turn of the 20th century, notably Catholic thought, and which ensured that the popularity of that duality continued to grow.

- by Johannes Zachhuber
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- Philosophy, Philosophy Of Religion, Theology, History of Religion

In this chapter I focus on a few selected building blocks that will pave the way for a renewed, thorough, and sober phenomenological reading of Marx’s philosophy. I intend to show here that this can be done best through 1) moving Marx away from a Hegelian framework, 2) understanding the concept of critique as an attempt to de-naturalize social phenomena and as disclosure, and 3) showing that Marx’s concept of philosophy, his method, as well as his understanding of technology, are forms of “disclosure.” This, in turn, should point us away from a dialectical understanding of Marx and open up new venues for a phenomenologically inspired critique of political economy.

- by Christian Lotz
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- Marxism, Phenomenology, Hegel, Edmund Husserl

Bu makalede, metafizik bir kavram olarak Tanrı'nın Kant tarafından nasıl ele alındığını göstermeye çalıştık. Tanrı kavramı bilginin oluşumunda problematiktir. Buna rağmen aynı kavram bilginin düzenlenmesinde önemlidir.

- by Mehmet Günenç
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- Theology, Practical Reasoning, Immanuel Kant
- by Mehmet Günenç
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- Autonomy, Immanuel Kant, Religion and Modernity
- by Mehmet Günenç
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- Autonomy, Immanuel Kant, Moral Philosophy

Philosophy tries to answer the questions regarding the source of being. This endeavour reached the highest point with Aristotle in ancient Greece. Our claim is that Aristotle contructs his ontologic theory as the truth by using a historical fiction. Furthermore, being explicable becomes the most important feature of a theory. In modern period this historical fiction has been used in the opposite way. Being explicable and historical fiction brings a question that whether the truth is constructed or explored by philosopher? Our claim is that although different from each other, both periods show that the metaphysical aspect of philosophy inevitably runs its own destruction. Lastly in this article we discuss this situation within the context of Islamic thought perspective. In this section we emphasize the importance of historical fiction in order to resurrect Islamic thought. Furthermore, through an article of Omer Turker we criticise contemporary Islamic thought in Turkey.

- by Mehmet Günenç
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- Metaphysics, Aristotle, Immanuel Kant, Islamic Thought & Philosophy

When we judge something to be beautiful, do we identify an inherent feature of the object, or only our subjective response to it? This paper argues that, for Kant, pure aesthetic judgment occupies a middle ground. Such judgments are based upon affective responses to our own cognitive faculties. Thus, pure aesthetic judgment is subjective insofar as it concerns our feeling ourselves to be engaged in a certain task; it is objective insofar as the task we are engaged in is cognition of an object, and the faculties that we are feeling to be at work are the cognitive faculties of the understanding and the imagination. This paper locates this interpretation in the text of the Critique of Aesthetic Judgment in the third Critique and uses it to make sense of many otherwise opaque features of Kant’s account of pure aesthetic judgment.

- by Aaron Halper
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- Aesthetics, Immanuel Kant

Es una colección de diez ensayos que pretenden definir, explicar e interpretar el período conocido como Frühromantik a través de su epistemología, metafísica y política, como también reconstruir la relevancia que tuvo la estética romántica para la literatura, la crítica y la propia estética filosófica. La intención de los ensayos es doble. Por un lado, intenta impugnar las interpretaciones posmodernistas que van de Paul de Man a Jean Luc Nancy dada su unilateralidad y reducción como un posmodernismo avant la lettre. En esa dirección Beiser muestra la imposibilidad de entender a la Frühromantik ya sea como una reacción a la Aufklärung o ya sea como una forma de irracionalismo (versión ofrecida por Isais Berlin). Por otro lado, el autor considera que los aportes de la estética del primer romanticismo no podrían ser entendidos sino es a la luz de su epistemología, metafísica y política. En este sentido, Beiser se enfrenta a la “escolástica” del enfoque literario. Se inscribe en las lecturas filosóficas del romanticismo de Rudolph Haym y Oskar Walzel, entre otros, en orden a distanciarse de la estrechez de la interpretación del enfoque meramente literario. Frente a estas dos posturas, el autor intenta desentrañar el papel que juegan los supuestos políticos y epistemológicos en la estética romántica. En oposición al prejuicio schmittiano del romanticismo como una corriente apolítica, sostiene que la estética cifra ideales sociales y políticos como la realización humana que no pueden ser descuidados. Siguiendo una reconstrucción hermenéutica, el autor examina el movimiento romántico desde su propia individualidad histórica sin descuidar la importancia contemporánea que tiene la estética del romanticismo. De ese modo, el romanticismo será entendido como una búsqueda a través de la experiencia estética pero ya no como una tendencia a trasgredir los límites del racionalismo ilustrado, sino como un intento por ampliar las condiciones de acción. La atención que el autor presta al concepto de “Naturphilosophie” proyecta un estudio que se separa de las referencias tradicionales al romanticismo cuando se lo lee como una mera respuesta a problemas planteados por Kant o Fichte. Esto último hace que se modifique la visión sobre la estética romántica como un simple movimiento de transición en el período postkantiano. La atención al naturalismo permite explicar la subjetividad como parte de la vida natural evitando incurrir en la imagen idealista de un sujeto aislado del mundo.

- by Naím Garnica and +1
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- Aesthetics, 17th Century & Early Modern Philosophy, Romanticism, Poststructuralism

Esse texto procura investigar a seguinte questão: como pode ser conduzido um processo de Esclarecimento que não seja apenas individual, mas social e político? Uma resposta para esta questão pode ser obtida na medida em que concebemos o conceito de autonomia como fundamento da estratégia do Esclarecimento, que aqui será compreendido como um processo arquetípico de educação da humanidade. Nosso objetivo é mostrar que a proposta de educação elaborada por Kant tem de ser compreendida de um ponto de vista cosmopolita.

- by Marcos César Seneda
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- Immanuel Kant

The antinomy of teleological judgment has increasingly been under stood as a conflict between regulative principles. But it is not clear why regulative principles can be in conflict at all, since Kant otherwise takes the realization that two conflicting principles are regulative to be sufficient to resolve an antinomy. I argue that in Kant's view regulative principles do not conflict with one another only if they are reducible to reason's interest in systematicity. Given that the prin ciples of this antinomy do conflict, they must not be reducible to reason's interest in systematicity. I argue that teleology is thus not reducible to reason's interest because it is fundamentally unlawful. I then use this irreducibility to account for Kant's appeal to the supersensible in this context.

- by Aaron Halper
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- Philosophy of Biology, Immanuel Kant, Teleology, Critique of Judgment

After World War II human dignity successfully made its way into many constitutions and international treaties, as well as EU law. Yet, since it was not an entirely new concept, it should not be taken for granted that before 1945 it was quite irrelevant to Law. Its original roots can be found in the Judeo-Christian tradition, while its recent development comes mainly from the influential Kantian vision. Besides that, the latest philosophical and anthropological trends, the recent ‘politicisation’ of the human being, along with some developments in biotechnology, have brought dignity to the fore. However, we suggest that writing down dignity into legal texts, even in constitutional texts, does not fully settle the problem, as some relevant judicial decisions show.

- by Patricia Kauark-Leite and +1
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- Immanuel Kant