Critique of Pure Reason
Chapters (2)
In whatever manner and by whatever means a mode of knowledge2 may relate to objects, intuition is that through which it is in immediate relation to them, and to which all thought as a means is directed. But intuition takes place only in so far as the object is given to us. This again is only possible, to man at least,3 in so far as the mind is affected in a certain way. The capacity (receptivity) for receiving representations through the mode in which we are affected by objects, is entitled sensibility. Objects are given to us by means of sensibility, and it alone yields us intuitions; they are thought through the understanding, and from the understanding arise concepts. But all thought must, directly or indirectly, by way of certain characters,4 relate ultimately to intuitions, and therefore, with us, to sensibility, because in no other way can an object be given to us.
If we look upon the sum of all knowledge of pure speculative reason as an edifice for which we have at least the idea within ourselves, it can be said that in the Transcendental Doctrine of Elements we have made an estimate of the materials, and have determined for what sort of edifice and for what height and strength of building they suffice. We have found, indeed, that although we had contemplated building a tower which should reach to the heavens, the supply of materials suffices only for a dwelling-house, just sufficiently commodious for our business on the level of experience, and just sufficiently high to allow of our overlooking it. The bold undertaking that we had designed is thus bound to fail through lack of material —not to mention the babel of tongues, which inevitably gives rise to disputes among the workers in regard to the plan to be followed, and which must end by scattering them over all the world, leaving each to erect a separate building for himself, according to his own design. At present, however, we are concerned not so much with the materials as with the plan; and inasmuch as we have been warned not to venture at random upon a blind project which may be altogether beyond our capacities, and yet cannot well abstain from building a secure home for ourselves, we must plan our building in conformity with the material which is given to us, and which is also at the same time appropriate to our needs.
... To begin, a bibliographic exploration of the concept of ICT usability is undertaken, drawing from the insights of Cobo (2016) and aligning them with the guidelines established by the Ministry of Education and the Ministry of Technologies of Colombia (2013). These discussions are further enriched by integrating philosophical perspectives such as Kant's (1781) notions of reason and Goleman's (1995) theories of emotional intelligence, aiming to elucidate the intricate connections between emotional intelligence and the learning process. ...
... Ante estas preocupaciones que se hicieron más evidentes durante y después del confinamiento, se comenzó a analizar la influencia del pensamiento, las ideas y las emociones en las prácticas académicas, y bajo este aspecto Kant (1781), considera que todos los intereses de 38 Jhon Estiwar Gómez Palacio Volver la razón ya sean especulativos o prácticos, se combinan en las tres siguientes preguntas: ¿Qué puedo saber? ¿Qué debo hacer? ...
El propósito de este escrito es reflexionar sobre la labor del docente orientador y provocar pesquisas sobre el análisis de su labor en el ámbito educativo de las instituciones públicas a nivel de básica secundaria y media. El objetivo de la investigación es analizar cómo su labor transversaliza la atención individual en lo concerniente a la prevención y promoción, la asesoría a la familia, y el acompañamiento a docentes. Para ello, se emplea una metodología cualitativa, que incorpora la revisión de literatura relevante y el análisis de prácticas educativas, con el fin de identificar herramientas que promuevan el uso asertivo de emociones, creando un canal entre la formación académica y las vivencias propias del individuo en sus ambientes naturales. Los resultados principales, indican que el enfoque de la inteligencia emocional se erige por sí mismo, con el objetivo de la función del docente orientador, propiciando el fortalecimiento de la autopercepción, la promoción de las relaciones, y la proyección común de la sociedad. Los aportes de teóricos como Piaget (1969/2007) y Vygotsky (1924/2004) resaltan la importancia de estas dimensiones en la educación. Además, según las ideas de Gardner (2019) y Goleman (2018/2023) el componente emocional es un pilar fundamental, que transversaliza todos los ámbitos de aplicación del deber ser del proceso enseñanza y aprendizaje.
... To further broaden these discussions, authors such as Hammarberg (1981), Zins (2006), and Frické (2009) discuss the relationship between epistemology and DIKW models. To explain the move from experience to data, Zins (2006) invokes Kant ([1781Kant ([ ] 1966 to argue that data are a synthesis of sense impressions and a priori concepts. Hammarberg's coherentist critique of raw data argues that data are represented by the cooked language of an information processing system that is internally coherent, thereby providing truth and justification to a datum (262-63). ...
... To further broaden these discussions, authors such as Hammarberg (1981), Zins (2006), and Frické (2009) discuss the relationship between epistemology and DIKW models. To explain the move from experience to data, Zins (2006) invokes Kant ([1781Kant ([ ] 1966 to argue that data are a synthesis of sense impressions and a priori concepts. Hammarberg's coherentist critique of raw data argues that data are represented by the cooked language of an information processing system that is internally coherent, thereby providing truth and justification to a datum (262-63). ...
Knowledge hierarchy models often take a bottom-up or top-down structure. Data are either empirical beliefs that form a solid foundation or observations that presuppose the knowledge required to record them in structured databases. In an attempt to connect these definitions and construct a bidirectional knowledge hierarchy, one may fall back to foundationalist epistemology, where data are immediately known through sensory experience. In this article, Wilfrid Sellars’s account of the myth of the given is presented to highlight the incompatibility between these two accounts of data. Further, Sellars’s positive account of observation is introduced to propose a method for defining data as both presupposing knowledge and a starting point for a bidirectional knowledge hierarchy.
... The iconography of the Dečani Monastery represents an illustrative form of spiritual discourse with a centuries-old tradition of educating and conveying exegetical messages. Supported by visualizations through the senses, we arrive at Kant's conclusion that 'All our knowledge begins with sense, proceeds thence to understanding, and ends with reason, beyond which nothing higher can be discovered in the human mind for elaborating the matter of in-tuition and subjecting it to the highest unity of thought' (Kant 1990(Kant , 1989. From the extensive corpus of the monastery's artwork, we highlight specific iconographic solutions of a dogmatic nature to analyse sensory perception and reinterpret various concepts that are often allegorically depicted. ...
... (Digital) Ethics has long been an afterthought in IS research but has gained some momentum in the last decade and is showing various manifestations with a growing number of studies (Kern et al., 2022). Ethics, broadly speaking, is a branch of philosophy that assesses the morality of human actions, offering a thorough examination of interconnected ethical dilemmas, concepts, principles, reasoning, and judgments through various ethical theories (Becker & Becker, 2001;O'Neil, 2004) that orbit around teleological (Aristotele et al., 2009), deontological (Habermas, 1987Kant, 1998) Myers and Venable (2014), provide valuable meta-level guidance, these tend to focus on broad, generalizable principles that may not fully address the unique ethical challenges presented by synthetic image data in digital health computer vision. These unique challenges include the potential for synthetic data to replicate or amplify biases in source datasets, vulnerability to re-identification despite its artificial nature, and ethical ambiguities surrounding consent for its creation and use (i.e., in terms of accountability, fairness, transparency, or compliance). ...
This paper addresses the need for ethical and effective use of synthetic image data in digital health computer vision. It explores the design requirements and design principles for both responsible use of artificial intelligence in digital health and model robustness, focusing on privacy, ethical compliance, and domain adaptation. Using the design science research paradigm along with value-sensitive design and sociotechnical systems theory, this study presents a design theory that provides actionable guidance for the generation, selection, and integration of synthetic data in digital health. Through heuristic theorizing over two design cycles, the work provides a robust theory artifact and conceptual model to ensure ethical use and improve model performance in digital health through appropriate domain adaptation, generalization, and accuracy. In addition to contributing to theoretical knowledge, this research offers practical implications for health authorities to promote ethical standards and performance in synthetically trained AI applications.
... It follows, as a sort of limit case, that in a literal sandbox game any "grain" could be selected; after all, "sand is also a medium, an elemental substrate" (Kirschenbaum, 2023, p. 138). Along this line, it is difficult to resist quoting the second of Immanuel Kant's (1781Kant's ( /1998 four antinomies, from the Critique of Pure Reason, which offers for its thesis the idea that "the world consists of simple parts, and nothing exists anywhere except the simple or what is composed of simples" (p. 476). ...
Given that the fundamental element of Minecraft (Mojang Studios, 2011) is appreciably large, what its players discover is a sandbox-style game in which the ubiquitous block, Minecraft's atom, stands for an unparalleled degree of immediacy. Alongside the seemingly counteractive effort of modding communities to overhaul a videogame with higher-resolution textures and examples drawn from a range of other media, this article reinterprets Minecraft's functionally retrograde look as symptomatic of nostalgia for a mechanically direct conception of reality and what Henri Lefebvre (1974/1991) theorized as any space's continuous "production." Compared with the endless regression of nature-and, consequently, its decreasing comprehensibility-implicit in a materialist worldview, the geo-and biological stratigraphy of a Minecraft environment may be thought ontically homogeneous, insofar as a house and mountain will vary principally in their number of 16 px 3 blocks. These issues are motivated toward a consideration of the artificial shortcomings of digital games generally, or their "fictional incompleteness," and the paradoxes that arise from the suggestion of visual depth. After introducing what I describe as the translation from life, or "itemization," of those objects, settings, and events that form the content of digital games, a final discussion of the miniature allows me to revisit Minecraft's appeal at the phenomenological level. In turn, the clean manageability of ludic artifacts is understood as a desire for control in increasingly opaque daily life.
... Feeling, therefore, is nothing other than pleasure and displeasure, and pleasure and displeasure must not only be logically distinguished but must also be opposed. To emphasize the distinctness of feeling, Kant often stresses that the feeling of pleasure does not belong to the cognitive faculty but "lies outside the cognitive power altogether" (Kant, 2007d Feeling is so exclusively subjective that even something as subjective as sensation, which represents the actual empirical representation of the object, is excluded; hence feeling is primarily distinguished from sense, which is defined as the receptivity of sensibility. ...
The primary aim of this paper will be to understand hypochondria as a philosophical problem, rather than a medical-psychological one, since there is a significant difference between the modern (medical-psychological in the true sense of the word) understanding of hypochondria and all earlier anthropological, philosophical, and physiological understandings, including that of Kant. Kant's interpretation of hypochondria, as a mental illness, highlights an interesting dichotomy between actual bodily sensations and distorted perception. The hypochondriac experiences real physical sensations but interprets them in a way that is not grounded in actuality. Kant argues that these sensations result from the (lack of) attention the hypochondriac gives to certain physical signals. On the other hand, if one were to focus their attention on something else or engage in activities that distract their thoughts from pathological feelings, the feelings could diminish, and with enough composure, even disappear entirely. One of the key problems with hypochondria is that rational arguments often cannot change the beliefs of a person who feels symptoms in their body and mind. In order for a person to regain control over themselves, Kant turns to the principles of moral and philosophical dietetics. Therefore, this paper will specifically follow two aspects: Kant's scattered analysis of hypochondria and its transcendental philosophical assumptions. Conclusions from transcendental philosophy should help in overcoming hypochondriac whims
... Many scholars have used this notion to describe different aspects of Husserl's phenomenological philosophy and the concept of transcendental imagination (2019). This concept is already present in different ways in Kant (1998Kant ( , 2000, Heidegger (2008) and Merleau-Ponty (1968). ...
This article introduces a poem excerpted from the text of STRATA, VestAndPage’s fifth performance-based film project, which deals with the notion of deep time, the formation of layers in human history, memory, and the geological. The lyrics exemplify how VestAndPage resume through poetic words their thought process, the information gathered during their artistic research that led to the making of the film, and the felt emotions and perceived sensations while performing inside the Swabian Jura caves system, the location in which they chose to produce the film. The authors highlight topics that serve as the framework for their co-creative processes, such as transcendental imagination and queer ecology, in discussing their experience of making the film.
... 4). 6 All references to Kant's Critique of pure reason use Pluhar's translation (Kant, 1996). 7 "We see from this that reason in making inferences seeks to reduce the great manifoldness of understanding's cognition to the smallest number of principles (universal conditions) and thereby to bring about the highest unity of this cognition" (A 305/B 361). ...
Representational pluralism is a perspective that acknowledges that it is normal and even desirable in some circumstances to hold incompatible representations in one’s mind regarding a natural phenomenon. This pluralist perspective has been defended in cognitive science, psychology, philosophy of science and science education, raising several original issues about cognition, learning and scientific practice. When discussing this subject, many pluralist authors use analogies. Generally speaking, analogies use the concepts of a base domain (and their relations to each other) to explain a target domain for which the required knowledge is absent, deficient or difficult to use. Accordingly, this paper is based on the premise that pluralist analogies are means used by authors to tackle issues that are both important and conceptually difficult. The paper posits that an analysis of pluralist analogies can, globally, act as a basis for identifying important issues associated with representational plurality, revealing which aspects of these issues are considered to be conceptually difficult, and characterizing the suggested ways to overcome those difficulties. A search within pluralist literature across the abovementioned disciplines yielded a corpus of 28 analogies. It is proposed that most of these analogies are used to address four basic issues in respect to plurality: psychological coexistence, cognitive value, selection processes and teaching. The paper discusses how the analogies are used to address each of these issues. It is hoped that identification of such a set of issues might facilitate research interactions between pluralist researchers, who are often from different disciplinary backgrounds and studying different aspects of representational plurality.
... Spinoza [48] proposed a monistic view, asserting that a single substance underlies all existence, integrating both thought (mental reality) and extension (physical reality). Kant introduced the concept of noumenon, which exists independently of human perception and is distinct from the phenomena that we experience [31]. More recent versions of such belief include Russel's neutral monist view [44] that there is a basic neutral (neither phenomenal nor physical) substance underlying both the phenomenal and the physical, and Bohm's implicate order which represents a deeper, underlying reality from which the observable universe (the explicate order) emerges [7]. ...
The ``Hard Problem" of consciousness refers to a long-standing enigma about how qualia emerge from physical processes in the brain. Building on insights from the development of non-Euclidean geometry, this paper seeks to present a structured and logically coherent theory of qualia to address this problem. The proposed theory starts with a definition on what it means for an entity to be non-physical. A postulate about awareness is posed and utilized to rigorously prove that qualia are non-physical and thoughts are qualia. Then the paper introduces a key concept: relative reality, meaning that perceptions of reality are relative to the observer and time. The concept is analyzed through a mathematical model grounded in Hilbert space theory. The model also sheds new light on cognitive science and physics. In particular, the Schr\"{o}dinger equation can be derived easily through this model. Moreover, this model shows that eigenstates also exist for classical energy-conserving systems. Analyses on the G. P. Thomson experiment and the classical harmonic oscillator are made to illustrate this finding. The insight gained sheds new light on the Bohr-Einstein debate concerning the interpretation of quantum mechanics. At last, the paper proposes a postulate about qualia force and demonstrates that it constitutes a fundamental part of absolute reality, much like the four fundamental forces in nature.
... Probably they will agree with most commentators that the argument is invalid. Thomas Aquinas, another (Aquinas 1993, p. 197), while Immanuel Kant-responding to an ontological argument independently put forward in the seventeenth century by René Descartes-argued, in 1781, that to use language in this way illicitly treats existence as a predicate (Kant [1781(Kant [ ] 1964. The students will then move on to the next topic on the syllabus. ...
John Cottingham argues that traditional university modules in the philosophy of religion take us into a ‘very abstract domain that is often far removed from religion as it actually operates in the life of the believer’. This paper makes four moves based on Cottingham. First, it argues that the application of Ludwig Wittgenstein’s methods supports and facilitates a shift to the anthropological in the philosophy of religion (as evidenced in the work of Mikel Burley). Second, literature is examined as a tool for doing the philosophy of religion, following Danielle Moyal-Sharrock’s notion of the literary text as surveyable representation. Three works are investigated, namely Silence by Shūshaku Endō, The Brothers Karamazov by Fyodor Dostoevsky, and the Gospel of John. It is argued that, far from being merely illustrative of religion, story is (in its widest sense) constitutive of belief. Third, it is shown how Wittgenstein’s remarks on mysticism in the Tractatus Logico-Philosophicus can be read as a transmutation of literary writing that creates a non-abstract mysticism of the world. Wittgenstein’s remarks are placed in dialogue with Angelus Silesius’s poetry and Leo Tolstoy’s The Gospel in Brief. Fourth, the relevance of Wittgenstein to the current debate on cultural Christianity is brought out. Philosophers of religion must take leave of the abstract, if only to return to it and to view it differently. Wittgenstein’s thought is too important to ignore in this venture.
The study aims to investigate the effect of cultural background between Italy and Japan on 5-year-old children's moral judgements and emotion attributions towards human and robot. The children watched videos drawn from classic 'happy victimizer' stories, in which the transgressors were either a child or a robot, violating rules against stealing or not sharing. We assessed the children's attribution of emotions both to the transgressors and to themselves as victimisers (i.e. first-person perspective), as well as the moral judgement of the violations. The results showed that children from both cultures do not significantly discriminate between human and robot in their moral judgement and emotion attributions. Concerning moral emotions, Italian children tend to attribute fewer negative emotions to the transgressor than Japanese children, especially in the not sharing scenario. Furthermore, adopting a first-person perspective to evaluate moral transgressions reduces cultural differences in emotion attributions. The study highlights how culture, rather than the transgressor's agency (human or robot), influences early moral reasoning. ARTICLE HISTORY
Extended Abstract The main issue in this research was the human being in its conceptual comprehensiveness and since every research seeks to find the truth, sometimes this goal is entrusted to the sensory affairs and the world of the senses, and the description and explanation of the phenomena is done based on causal relationships and according to natural laws, which is called Demonstration. A method that spread based on the tradition of empiricism, and following the discovery of natural laws governing material phenomena, man gained a high degree of control over natural events, leading to enormous transformations and changes in the scientific, technological, and welfare life of mankind. In this intellectual tradition, where the method of inference is based on the nature and type of the subject under study, induction accompanied by sparks of inspiration and intuition, the starting point of cognition is sensory perception through the five senses, followed by conceptualization through the power of imagination and understanding. In the final step, it is through the mediation of the power of recursive reason that perception or cognition takes place completely at the level of appearances. But for phenomena such as genius, which has a different nature and is of a super-mental and super-sensory nature, and no science is capable of teaching it, and no effort, however difficult and arduous, will make it possible to reach its truth or even learn it, only presenting a coherent whole of it is sufficient. Since genius has supernatural power and is capable of creation due to radiation and illumination, it is therefore irradiative. On the path of creation, the imagination is placed in free play with the intellect, and free from any concern or attachment to the world of the senses, it experiences a kind of separation; freedom of an ideal type, in a supramental totality that is cognate with the soul and is capable of flowing the genius that belongs to the metaphysical realm into the world of the senses in the form of diverse and plural seeds or pure thoughts. A genius that is characterized by originality, exemplarity, and
The main issue in this research was the human being in its conceptual comprehensiveness and since every research seeks to find the truth, sometimes this goal is entrusted to the sensory affairs and the world of the senses, and the description and explanation of the phenomena is done based on causal relationships and according to natural laws, which is called Demonstration. A method that spread based on the tradition of empiricism, and following the discovery of natural laws governing material phenomena, man gained a high degree of control over natural events, leading to enormous transformations and changes in the scientific, technological, and welfare life of mankind. In this intellectual tradition, where the method of inference is based on the nature and type of the subject under study, induction accompanied by sparks of inspiration and intuition, the starting point of cognition is sensory perception through the five senses, followed by conceptualization through the power of imagination and understanding. In the final step, it is through the mediation of the power of recursive reason that perception or cognition takes place completely at the level of appearances. But for phenomena such as genius, which has a different nature and is of a super-mental and super-sensory nature, and no science is capable of teaching it, and no effort, however difficult and arduous, will make it possible to reach its truth or even learn it, only presenting a coherent whole of it is sufficient. Since genius has supernatural power and is capable of creation due to radiation and illumination, it is therefore irradiative. On the path of creation, the imagination is placed in free play with the intellect, and free from any concern or attachment to the world of the senses, it experiences a kind of separation; freedom of an ideal type, in a supramental totality that is cognate with the soul and is capable of flowing the genius that belongs to the metaphysical realm into the world of the senses in the form of diverse and plural seeds or pure thoughts. A genius that is characterized by originality, exemplarity, and naturalness, and that bestows upon him the characteristic of pure aesthetics and the power of creation from an eternal and immortal principle, in line with the philosophy of human creation.
Therefore, our main issue in this research is not to mention examples and descriptions of unique myths, ideas, and artistic masterpieces, rather, it is about achieving a mechanism that removes creation and creativity from being random, chance, and unintentional, and can identify people like Kamal-ol-Molk, Hafez, and Rumi who possessed potentially brilliant talents, and bring forth the manifestation of the best seeds of the existence of such people. It is always true that the seeds of the best existence are unique to everyone, like a fingerprint, and everyone possesses them, but only a few individuals have succeeded in manifesting their capacities, talents, and genius. Therefore, deciphering a phenomenon such as genius will only be possible within a coherent comprehensiveness of theorizing, and reliance on examples will not yield any results. Just as Kant considered experience without theory to be blind, and theory without experience to be a mere intellectual game. Therefore, we must seek a comprehensiveness that can connect all concepts and elements related to this phenomenon based on a common, consistent, and universal principle and in a continuous chain, so that all components can serve the entire system in a living, independent, and spontaneous manner and not that they act as independent components.
Therefore, this article is expected to depict such comprehensiveness, a comprehensiveness that, in Kant's language, is a schema, a model, and a body of thoughts and behaviors in an a priori form, which has crossed the boundary of opinion and belief and has become knowledge. An opinion that generally has no specific validity, and an opinion or belief whose validity is only for the individual and subjectively. But knowledge is an innovative blend that has universal validity places judgment in a position of absolute necessity, and is synthetic and a priori. The schema intended by Kant is the same framework as Elinor Ostrom, a Nobel Prize winner in economics, which is the cornerstone for building theories and is based on philosophical foundations. However, the desired comprehensiveness relies on a methodology or method of inference that is based on the principle of comparative analysis. An analysis that considers the similarities and differences between the three divinely chosen teachings of the Quran, Plotinus' mysticism, and Kant's transcendentalism, and their analysis shows that all of these comprehensive-nesses are organized around a unifying principle and genius in its comprehensiveness is the focal point of all of these comprehensive-nesses. The reliance on the divine nature of man in the Quranic verses, the unity of the soul among creatures in Plotinus' mystical doctrine, and freedom in its trans-subjective conceptual comprehensiveness in Kant's transcendental doctrine indicate that all of these principles express a single truth in different languages. And what is known as the energy of creation and creativity in humans is the same spirit that carries genius, and genius also needs freedom to flow.
Keywords
Epistemology Theological Doctrine Mystical Doctrine Transcendence Genius
Recent discussions between evolutionary and theological anthropology have intensified, particularly through the work of Michael Tomasello. As a key figure in evolutionary anthropology, Tomasello synthesizes extensive empirical research into an accessible ‘natural history’ of core human abilities. He posits that a unique human trait distinguishing us from our closest relatives is the capacity for “collective intentionality”, a concept he adapts from the philosophy of action. In this article, I show that Tomasello’s insights carry significant implications for philosophical and theological debates. Philosophically, his evolutionary framework invites a new understanding of the mind–brain problem, promoting a non-reductive view of human consciousness which questions the basic metaphysical assumptions of the debate by taking a genealogical perspective. Theologically, his work supports a “practical metaphysics”, suggesting that although morality is autonomous, it can lead to theistic interpretations of human existence. This supports the Kantian idea that religion does not precede morality but that religious views of the world are interpretations of human moral life. At the same time, religion is not just an add-on to morality but an interpretation of a human form of life as such. Both discourses exemplify the importance of a genealogical perspective in philosophy and theology, especially reinforcing the necessity of considering the ‘natural history’ of consciousness, free will or religiosity in anthropology.
The position of God and the arguments of proving the Necessary is one of the most important topics that Kant should have determined his position on according to his epistemological principles. Kant considers knowledge to be meaningful only in the realm of material affairs, for this reason, in his opinion, discussing such affairs as the soul or God, which are not temporal and spatial, is fundamentally wrong. In order to show this mistake, in the transcendental dialectic section of the book Critique of Pure Reason, he calls the idea of “God” as the transcendental idea of pure reason, and in his opinion, he proves that, in order to reach this idea, reason can be reached neither through experience nor through transcendence. This viewpoint is the outcome of Kant’s approach in epistemology and ontology. Kant, in his epistemological approach, deals in detail with the possibility and truth of synthetic a priori propositions and believes that the possibility of a priori knowledge in metaphysics and physics depends on the possibility synthetic a priori propositions. In contrast to this viewpoint, there is the viewpoint of Mulla Sadra’s philosophy, which not only does not believe that theoretical reason should be suspended in the metaphysics, but also believes that many philosophical issues, including the issue of proving the existence of God, can be solved through the correct application of theoretical reason. It seems that Mulla Sadra’s philosophy has the ability to resolve conflicts and fallacies from the ideal of pure reason, both in terms of epistemology and ontology. Therefore, in this article, we have tried to criticize Kant’s viewpoint according to Mulla Sadra’s philosophy and answer his objections.
The ascendance of relativism has defined the politics, social relations, values, science, and other aspects of modern civilization and its practice. While some effects of relativism are salutary (relativism, for example, has promoted greater tolerance), others are not. This article argues that the ascendance of relativism has led to the demise and ultimate rejection of the concept of absolute truth. As the article explains, absolute truth is a very important operational concept that integrates, regulates, and conserves all spheres of human practice. It enhances human capacity to create new and increasingly more powerful levels of mental organization that are the source of radical innovations: new ideas, theories, and approaches. The article explains that the functional role of absolute truth is essential for sustaining human civilization and its evolution. It demonstrates that the functional role of absolute truth is defined by the universal process of creation. The rejection of absolute truth has been an inevitable result of the anthropocentric tradition that has dominated and continues to dominate human civilization. This tradition fails to recognize the central role of the process of creation in human existence. It is exclusionary and is incompatible with objectivity. This tradition poses a threat to the survival of civilization. The article argues that the revival of absolute truth and its role in human practice will ensure the survival and evolution of human civilization. The article offers a new conception of absolute truth. This conception relies on the universal process of creation as its main organizing principle. Due to its inclusive nature, the process of creation is objective, universal, and invariable under transformation. Since the new conception is based on the process of creation, it also possesses its properties; it is objective, universal, and invariable. It is not transient as the past conceptions of absolute truth. Finally, the article discusses the ways in which the new conception of absolute truth will affect human practice.
In the Transactional Model of Stress and Coping, primary appraisal of stress is considered a cognitive process. Current neuroscience research indicates, however, that our initial awareness of whether something is good, bad, or neutral, is a predominantly affective process, with our core affect being a representation of how the body evaluates life situations over time. We concur with what is now the prevailing view that dualistic theories of mind and body as essentially separate entities are mistaken and have contributed to problematic conceptions of cognition and affect as radically independent operations, one being performed by the mind, the other by the body. In reality, affect and cognition are both bodily processes, and as such are inseparable and interdependent. Affect provides the primary appraisal of the body’s current situation, while cognition builds off the affective response, providing a secondary and often more thorough appraisal. We therefore propose a revised, non-dualistic Transactional Model emphasizing the embodied mind in which our core affect provides the foundation for our primary appraisals and a stronger foundation for conducting psychotherapy.
This paper is concerned with the principles of adjudication (diiudicatio, Beurteilung) and execution (executio, Ausübung) in the notes of Kant’s lectures on natural right (“Feyerbend’s Natural Right”). In this manuscript these principles are used as a binary scheme twice, each time in the introduction to the first chapter. To explain the meaning of these concepts I use other cases of their use in Kant’s philosophy. I have established that they are used as a pair only in the notes of various lecture courses and in rough drafts. The majority of these uses occur in the pre-critical period. In the critical period they can be encountered only in the first half of the 1780s. The latest case occurs in “Feyerabend’s Natural Right”. More often than not these terms are used in moral philosophy. Here they have two main meanings: the principle of adjudication corresponds to the objective foundation of volition, whereas the principle of execution points to the objective foundation; to adjudicate moral duty reason alone is enough, to execute it external (divine) will needs to be posited. The research has established that Kant borrows these concepts from the lecture course on logic where their main meaning is different: the principle of adjudication serving to determine theoretical cognition and the principle of execution, practical cognition. The source of the transformation that occurred in transferring these concepts to the sphere of moral philosophy is Meier’s Compendium. The pair is not used in it but the separation of knowledge into theoretical and practical is present. Meier defines practical knowledge as knowledge that can affect volition. “Feyerabend’s Natural Right” reflects all three meanings of the principles of adjudication and execution.
Nada concebido fuera del formidable paradigma del positivismo es admitido hoy como verdadero conocimiento médico. La idea misma de enfermedad que compartimos está definida a partir de una mayor o menor desviación respecto a una normalidad previamente establecida mediante rigurosos términos estadísticos. El proceso diagnóstico, por tanto, consiste esencialmente en identificar dicha desviación y definir su magnitud. La llamada medicina basada en evidencia es una clara reafirmación de tal postulado. Pero conocer en medicina nos impone esfuerzos mucho más allá de la medición de variables físicas y químicas y sus respectivas desviaciones. Henrique Benaim Pinto postula la necesidad de que el clínico, en tanto que sujeto que oye, ve o lee la queja del enfermo, desarrolle un tercer ojo y un tercer oído, en el sentido de las tesis del psicoanalis ta austriaco Theodor Reik, que le permitan acceder a un conocimiento de la enfermedad y del enfermo que no pueden ser medidos ni tratados empíricamente. Desde tal perspectiva, es posible postular, siguiendo a Inmanuel Kant, que el abandono de su propia subjetividad por parte del médico le condena, necesariamente, a nunca poder hallar al enfermo y a la enfermedad objeto de su estudio.
Surrealism, like Romanticism, rejected a world disenchanted by reason, emphasizing dreams, feelings, and the irrational. Both movements shared an ethics focused on love, emancipation, and creativity. And both movements expressed a longing for the Infinite. This essay examines surrealist co-founder André Breton and his engagement with early German Romantic writer Novalis. Breton was familiar with Novalis’s ideas by 1925. Yet, Breton’s public acknowledgement of Novalis before 1938 was largely ambivalent, likely due to concerns about being labeled as mystical. Nevertheless, Novalis’s influence persisted, particularly in Breton’s poetics of the infinite, unknowable, totality: the Absolute. Beginning in 1938, Novalis became an increasingly visible source for Breton’s Surrealism. But the Romantic author’s imprint had been there all along.
Spanish translation of 'Merleau-Ponty’s Conception of Dialectics in Phenomenology of Perception'
Puji syukur saya ucapkan kepada Allah SWT yang telah memberikan rahmat dan karunia-Nya sehingga buku ini dapat terselesaikan dengan baik. Buku Ilmu Alamiah Dasar (IAD), Ilmu Budaya Dasar (IBD), dan Ilmu Sosial Dasar (ISD) ini disusun sebagai referensi penting dalam proses perkuliahan mahasiswa, terutama bagi mereka yang sedang menempuh pendidikan di perguruan tinggi seperti UIN, IAIN, STAIN, dan PTKIS.
Sebagai seorang pengajar, saya merasa penting untuk menyediakan sumber belajar yang tidak hanya berbasis teori, tetapi juga dapat diterapkan dalam kehidupan nyata. Mahasiswa sebagai generasi penerus bangsa harus dilatih untuk memiliki wawasan yang luas, tidak hanya dalam bidang ilmu agama atau profesional, tetapi juga dalam memahami fenomena alam, budaya, dan sosial yang ada di sekitar mereka.
Buku ini disusun dengan tujuan untuk memberikan pemahaman dasar mengenai tiga disiplin ilmu yang sangat relevan dengan kehidupan sehari-hari. Ilmu alam yang mengajarkan kita tentang hukum-hukum alam yang berlaku, ilmu budaya yang memberikan wawasan tentang kebudayaan dan warisan sejarah, serta ilmu sosial yang membantu kita memahami dinamika masyarakat dan hubungan sosial yang terjadi.
Dalam buku ini, saya berusaha menyampaikan materi dengan cara yang sederhana dan mudah dipahami. Setiap topik dibahas dengan rinci namun tetap mengutamakan aspek aplikatif, sehingga mahasiswa
dapat segera mengaitkan pengetahuan yang diperoleh dengan situasi dunia nyata.
Semoga buku ini dapat menjadi referensi yang bermanfaat bagi mahasiswa dan dapat memperkaya wawasan serta pemahaman mereka dalam menghadapi berbagai tantangan kehidupan. Terima kasih kepada semua pihak yang telah memberikan dukungan dalam penyusunan buku ini.
Austere relationalism combines two claims. First, the phenomenal character of perception is at least partially constituted by the perceived items. Second, perception doesn't consist in representing the perceived items as being a certain way. Recently, Daniel Kalpokas, Avner Baz, and Søren Overgaard have cast doubt on the ability of austere relationalism to account for the peculiar phenomenology of aspect-seeing. I show that this explanatory challenge can be met. Some of the claims made by the critics can be resisted, whereas other can be accommodated into austere relationalism. Most notably, I argue that austere relationalists should acknowledge that aspect-seeing is enabled by unconscious perceptual judgment. This not only allows them to meet the challenge, but also provides the means to reconcile the apparently belief-independent phenomenology of aspect-seeing with the arguably indispensable role that concepts and recognition play in it.
Jacques Lacan refers in his XI’s seminar to Kant’s early essay on “Negative Magnitudes” (1763), suggesting that in this essay, Kant challenges the concept of cause as later addressed in the transcendental project. Kant’s early conception of cause cannot be overshadowed by his later thought. According to Lacan’s reading, the essay on Negative Magnitudes shows cause as an unanalyzable concept, as introducing an irreducible gap into the relation between ground and consequence. This article aimed to examine the productivity of the notion of cause as an unanalyzable gap to our understanding of concepts. The article first focuses on Kant’s essay and his concept of cause and specifies how it triggered Lacan into suggesting this idea. The article secondly traces Lacan’s motivation in addressing Kant’s essay as a key to understanding the notion of cause in psychoanalysis. Third, the article establishes the productivity of this notion of cause for the psychoanalytic understanding of psychic reality.
Introspecção é uma obra que faz uma revisão ampla e abrangente sobre o problema da introspecção na filosofia e na psicologia. Abordando uma variedade de proposições, o livro se fundamenta em vasta literatura sólida e reconhecida internacionalmente. Introspecção, no contexto da filosofia contemporânea da mente, refere-se ao processo pelo qual adquirimos conhecimento sobre nossos próprios estados ou processos mentais, sejam eles atuais ou ocorridos muito recentemente.
This essay asks what quality of moral guidance is offered via the language of principlism, the lingua franca of bioethics. In particular, I suggest three approaches to principlist language via Kant, Rawls, and Wittgenstein. A ‘top down’ Kantian view of language would seem to offer ‘pure’ or ‘crystalline’ moral guidance as autonomy, beneficence, non–maleficence, and justice function as linguistic links to draw us towards universal values up or out there to engage. While drawing upon Rawls, Beauchamp and Childress differ importantly by citing a universal morality grounded in reflective equilibrium amongst citizens. Principlism, hence, possesses a democratic form where the common morality depends upon a historically consistent majority position; what is ‘universal’ arises from political ‘bottom up’ discourses and processes. Wittgenstein, however, offers a notably different view of language that embraces the mystical and aesthetic realities of ‘the ethical’ while also affirming the grounding of language in everyday contexts. Not unlike the Stoics, language for Wittgenstein is ascetic in that it is a practice, a formative exercise that reveals the humility of language as an immanent ‘game’ that should nevertheless inspire one towards ‘the ethical.’
The “Epistemo-Critical Foreword” opening Walter Benjamin’s Origin of the German Trauerspiel is one of those texts in the history of philosophy which resists the reader’s attempts to make sense of it. The resistance the text exerts on its audience is not a contingent effect of Benjamin’s writing; I suggest that one of the aims of the text is to put the reader through an experience of estrangement. This chapter attempts to shed light on its performance of estrangement as an effect and an example of the type of philosophical presentation (Darstellung) Benjamin wishes to ground. More precisely, this chapter unfolds the dialectic relation of presentation and experience in the “Epistemo-Critical Foreword.” This dialectic will be understood as both a presentation of experience and an experience of presentation. By focusing on such a dialectic of presentation and experience, this chapter aims to produce an alternative approach—one that invites the reader to surrender to the feeling of estrangement that the text seeks to evoke. This approach invites the reader to find enjoyment, if possible, in the enigmatic character of Benjamin’s writing as it takes possession of all certainty and exposes the rifts and fractures in what we perceive as the coherent unity of our experience.
Walter Benjamin’s wide-ranging engagement with the lyric poet Friedrich Hölderlin is of particular interest because it connects diverse strands of his prismatic thinking: from his early philosophical concerns with the concept of experience to his budding theory of literary criticism; and from his singular view of translation to his critique of German nationalism, militarism, and—ultimately—fascism. While Benjamin’s seminal 1914–1915 essay “Two Poems by Friedrich Hölderlin” is clearly of central importance in this regard, the characteristic density of this work and its increasingly distant cultural-historical context invite a synthetic reading that considers it alongside Benjamin’s interest in Immanuel Kant and Stefan George, to name only two important coordinates. In particular, the present piece attempts to tease out the manner in which Benjamin recasts a central concept, which has been relatively neglected in the extensive scholarship on his early Hölderlin essay, namely, the concept of “relation” (Beziehung). In discussing the relation between Hölderlin’s odes “The Poet’s Courage” and “Timidity,” I argue that Benjamin’s essay aims at nothing less than recasting the parameters of relationality as such with far-reaching political implications.
In this paper, I will examine the concept of freedom and autonomy within Kantian philosophy, emphasizing its significance in contemporary ethical discourse. Immanuel Kant's deontological framework, particularly as outlined in Groundwork for the Metaphysics of Morals (2012), posits that autonomy and self-legislation according to moral law- are essential for true freedom and moral action. The debate between autonomy and heteronomy is central to understanding moral responsibility and practical reason. Kant's 'Categorical Imperative,' with its emphasis on universalizability and treating humanity as an end in itself, provides a robust foundation for ethical behaviour. This paper argues for the enduring relevance of Kant's principles, highlighting their applicability in addressing modern moral dilemmas. Navigating the complexities of autonomy and heteronomy underscores the importance of maintaining moral autonomy in contemporary society.
Hume’s dissolution of the causal relationship and Kant’s attempt to justify its necessity. Criticism of Kant’s reasoning, and an attempt to provide a deeper justification.
Theodor W. Adorno was one of the twentieth century’s most potent and influential European thinkers, whose impact is felt across the humanities and social sciences. However, Adorno’s thought has been almost entirely absent from the business ethics conversation. This chapter explores the relevance of Adorno’s thought for business ethics that has emerged in recent scholarship. It does so through an engagement with topics such as positivistic management, consumer culture, social media and political discourse, and the possibility of good work, and by expounding Adorno’s critical theory, the critique of the business ethics tradition implied by his work, and the debate regarding whether Adorno can be read as a ‘negative Aristotelian’.
This chapter examines the relationship between modernization and the self, specifically how the basic trends of modernization influenced the shaping of the self as a unitary, authoritative, individualized and personalized subject. The chapter deals with the issue of cultural changes brought about by modernization as a context in which the modern self was created. In doing so, a distinction is made between the pre-modern and the modern self and attention is paid to the way in which the self is defined by the most significant authors of modernity. The chapter ends by determining the characteristics of the self in late modernity, more precisely in the period of the twentieth century.
This comprehensive study delves into the intricate web of diverse sources that influence the development of Pedagogical Content Knowledge (PCK) among educators in a multitude of educational settings. By exploring the impact of factors such as teacher education programs, classroom experiences, professional development workshops, specialized content knowledge, mentorship programs, and technology integration, this research aims to provide a holistic understanding of how educators acquire, refine, and apply their PCK. Through an in-depth analysis of these multifaceted sources, this study seeks to shed light on the complex interplay between different influences on PCK development and their implications for enhancing teaching practices and fostering effective student learning outcomes.
DE Zusammenfassung: Der Satz von B 137, der im Titel dieses Aufsatzes zitiert wird, scheint ein Paradoxon darzustellen, das mit der in der Kritik der reinen Vernunft entwickelten Erkenntnistheorie unvereinbar ist. In besagtem Satz wird von "reiner Erkenntnis" gesprochen, die unabhängig von aller Sinnlichkeit ist, obwohl in der Kritik behauptet wurde, dass Begriffe ohne sinnlichen Inhalt leer sind und dass Erkenntnis durch bloße Begriffe unmöglich ist. Die Untersuchung, wie verschiedene Interpreten versuchen, dieses Paradoxon zu beheben, führt zu keinem zufriedenstellenden Ergebnis. Kommentatoren haben nicht berücksichtigt, dass der Ausdruck "Erkenntnis", der Teil des Wortes "Verstandeserkenntnis" ist, im Neutrum steht, was in diesem Fall bedeutsam ist, weil es anzeigt, dass Kant nicht auf Wissen, sondern auf einen Dekret hinweisen wollte (was laut Grimms Wörterbuch die Bedeutung von "Erkenntnis" im Neutrum ist). So verstanden, hört der Satz auf, paradox zu sein, und ermöglicht ein genaueres Verständnis der Apperzeption. Abstract: The sentence of B 137 quoted in the title of this paper seems to pose a paradox incompatible with the theory of knowledge developed in the Critique of Pure Reason. In said sentence mention is made to "pure knowledge" independent of all sensibility, in spite of the fact that in the Critique it had been maintained that concepts without sensible content are empty, and that knowledge by mere concepts is impossible. Examination of how various interpreters attempt to remedy this paradox does not lead to a satisfactory result. Commentators have failed to take into account that the expression "knowledge", which is part of the word "Verstandeserkenntnis", stands in the neuter gender which is significant in this case, because it indicates that Kant did not want to refer to knowledge but to a decree (which is the meaning of "Erkenntnis" in the neuter gender, according to Grimm´s dictionary). Thus understood, the phrase ceases to be paradoxical and allows a more exact understanding of apperception. Inhaltsverzeichnis: Darstellung des Problems. Verschiedene Erklärungen des Satzes von B 137. Einige Ansätze zur Lösung des Problems, das durch den Satz von KrV B 137 aufgestellt wird. Bewertung dieser Lösung. Vorschlag für eine zufriedenstellender Lösung. Schlussbemerkung. Literaturverzeichnis. Zitieren: Caimi, M. (2024). Erläuterung eines Paradoxons in KrV B 137, AA 3, 111 25-28. Con-Textos Kantianos 20, 189-198. https://dx.doi.org/10.5209/kant.97464 "Man wird sagen müssen, dass es im allgemeinen erst die Erfahrung des Anstosses ist, den wir an einem Text nehmen-sei es, dass er keinen Sinn ergibt, sei es, dass sein Sinn mit unserer Erwartung unvereinbar ist-, die uns einhalten und auf das mögliche Anderssein des Sprachgebrauchs achten lässt." 1 Darstellung des Problems In diesem Aufsatz soll ein scheinbares Paradoxon gelöst werden, das sich in Kants Satz von KrV B 137, AA III, S. 111, 25-28 befindet. Der Satz lautet: Das erste reine Verstandeserkenntniß also, worauf sein ganzer übriger Gebrauch sich gründet, wel-ches auch zugleich von allen Bedingungen der sinnlichen Anschauung ganz unabhängig ist, ist nun der Grundsatz der ursprünglichen synthetischen Einheit der Apperception.
This paper offers a nuanced interpretation of Kant’s conception of the a priori, particularly in the context of constitutive principles. Contrary to the received view that separates necessity/universality from constitutivity—a distinction Kant allegedly failed to make—I propose a dual interpretation of the a priori that reconciles these aspects. This interpretation differentiates between a priori as ground (a priori-g) and as knowledge (a priori-k). The a priori-g, rooted in our mind’s invariant structure, encompasses pure intuitions, concepts, and apperception, underpinning all knowledge and embodying constitutivity. Conversely, the a priori-k, deriving its necessity and universality from the a priori-g, is explained by the immutable subjective constitution. This paper argues that Kant implicitly prefigured Reichenbach’s distinction between necessity/universality and constitutivity, viewing their interconnectedness as justifying an extension of the former “marks” to all apriority. My analysis focused less on the synthetic a priori or the synthetic method and more on the constitutive, transcendental dimension of apriority, revealing Kant’s reasoning within the systematic context of the first Critique. It makes explicit Kant’s multiple notions of experience and a priori and his interconnected reasons for them—something that tends to be passed over in contemporary literature on constitutive a priori principles.
i>It is asked how, if at all, can anecdotal evidence help us understand human thinking and behavior? First, the early views about anecdotal evidence are charted. Second, specific ways anecdotal evidence is used or could be, in conjunction with quantitative studies, independently, or for fields that require subjective self-understanding, running the gamut from economics to teaching, to medicine, to literature, are delved into. Finally, the ways in which anecdotal evidence can be used in scientific inquiry are summarized.</i
Modern physics is built upon the assumption that time and causality are fundamental properties of reality. However, quantum mechanics, cosmology, and information theory increasingly suggest that instantaneity, not causality, may be the true foundation of existence. Quantum entanglement, wavefunction collapse, and tunneling hint at a reality where all states exist simultaneously, challenging the classical notion that time is a sequential unfolding of events. If instantaneity is the default state of reality, then delays—whether in information transfer, cosmic evolution, or conscious experience—must be understood as emergent constraints rather than intrinsic properties. This paper explores the hypothesis that causality and time arise as structured mechanisms enabling differentiation, meaning, and agency within a fundamentally pre-resolved universe. We investigate quantum physics, holographic models, cosmology, and metaphysics to assess whether the perception of time is a functional interface rather than an absolute reality. If true, this perspective could unify physics, consciousness, and theology, offering a profound shift in how we understand intelligence, free will, and the ultimate nature of existence.
Keywords: instantaneity, quantum mechanics, causality, time, teleology, wavefunction collapse, quantum entanglement, tunneling, spacetime emergence, holographic principle, cosmology, evolution, free will, consciousness, theology, information theory, simulation hypothesis, nonlocality, relativity. 44 pages.
The first incentive leading to this study is to search for the origin and the nature of what Levis-Strauss meant by fundamental structures and/or hidden rules that contribute to the construction of languages and cultures within the principal idea of structural anthropology. This leads to rethink the process of knowledge origin that is still a matter of controversial debates. I propose the DNA as a physical source of these hidden innate structures. Supported by evidence and substantial arguments derived from the latest scientific findings, this suggestion is developed and formulated into a new concept of the process of knowledge formation that I call ‘The dynamic mixed origin of knowledge’ or ‘The deepest remembering process’. According to it, the formation of knowledge occurs thanks to our mental abilities through a complex dynamic network of reciprocal interconnections involving (1) extrinsic inputs, (2) what is stored in our conscious and/or in our unconscious and (3) genetic factors. Furthermore, I show how this mechanism of knowledge formation represents a particular remembering process deeper than the known remembering ones. Based on this concept, I clarify some issues such as what we call usually intuition, and I regenerate the principal idea of structural anthropology in a modern vision that is not subject to the criticisms directed at the classical vision. According to this modern vision, among other things, it is considered that cultures are based on the same structural foundations emanated from our genome, but each culture wears a different dress reflecting the impact of accumulating extrinsic inputs and historic events that it was exposed to during its formative stages.
Bu incelemede, Immanuel Kant’ın eğitim felsefesinde başat bir yere sahip olan talim ve terbiye kavramları analiz edilmektedir. Kant, eğitimi hem bireyin potansiyelini gerçekleştirmesi hem de toplumsal düzenin ahlaki temeller üzerinde inşası için bir araç olarak görmüştür. Ona göre, talim bireye bilgi ve beceri kazandırma sürecini ifade ederken terbiye ahlaki değerlerin ve karakterin geliştirilmesiyle ilgilenir. Kant, bu iki süreci birbiriyle uyum içinde işlemeyen bir eğitim anlayışının bireyin özgürleşmesini engelleyeceğini bunun da toplumun ahlaki düzenini zedeleyip olumsuz etkileyeceğini savunmuştur. Çalışma, Kant’ın eğitim anlayışındaki bu iki kavramın rolünü inceleyerek, onların modern eğitim teorileri ve uygulamalarına nasıl ışık tuttuğunu da kısaca değerlendirmektedir. Tartışılmaz bir gerçek olarak eğitim, daha “iyi” hayat arayışı için insanlık tarihinin en etkili araçlarından biri olagelmiştir. Bu yönüyle günümüzde insanlığın karşılaştığı problemlerin temelinde eğitimin çözümler geliştirebileceği düşüncesi temellendirilmeye çalışılmıştır. Savımız Kant’ın eğitim anlayışının çağdaş eğitime ve içinde bulunduğumuz sorunlara önemli eleştirel çözüm ve öneriler sunduğu düşüncesinden hareket etmektedir.
In the Analytic of the Sublime in Kant's Critique of the Power of Judgment, the connection between pure aesthetic judgment and mathematics appears at first sight as both surprising and unprecedented within Kantian aesthetics. The sublime is mathematical (as well as dynamical), leaving the attentive reader to ponder how this relationship between the mathematical and a feeling that claims universal communicability is possible. This distinction between mathematical and dynamic forms of the sublime is entirely original and lacks historical precedent. Neither Pseudo-Longinus nor Joseph Addison nor Edmund Burke nor Henry Home nor John Baillie (Scheck 2009, pp. 34ff), nor even Kant himself in his pre-critical work, Observations on the Feelings of the Beautiful and the Sublime (1764),[1] made this distinction between two types of the sublime: mathematical and dynamical. Moreover, Kant emphasizes the autonomy of pure aesthetic judgments from both particular concepts and specific sensations, as neither of these representations constitutes the foundation of aesthetic judgment. Consequently, the origin of the association between the sublime and the mathematical, as well as the dynamical, remains opaque. This article will focus exclusively on the nexus between the mathematical and the sublime, invoking the synthesis of composition from Kant's First Critique as a possible explanation of this Kantian innovation. [1] Kulenkampff claims that Burke's influence on the sublime is not limited to Observations on the Feeling of the Beautiful and the Sublime, but extends to the Critique of the Power of Judgment: „So ist zum Beispiel bei Burke in der Unterscheidung von Endlichkeit und Rissigkeit als Quellen des Erhabenen (verg. Burkes Schrift Kap. IV, Nr. 13. u. ö.) phänomenologisch die Unterscheidung zwischen dem Mathematisch-Erhabenen und dem Dynamisch-Erhabenen vorgebildet. Ebenso findet sich bei Burke, allerdings ganz psychologisch gedacht, die Erklärung, daß die psychische Wirkung des Erhabenen auf einem Wechsel zwischen Krampf und Lösung beruhe (IV, 3) und das positive Ergebnis eine reinigende Erschütterung sein kann (IV, 7) (verg. KdUB 80ff. u. 102ff.; 75)» (Kulenkampff (1974): 11). It is possible that Kant took the empirical perspective of Burke's division of the sublime to give it a systematic critical foundation in his philosophy, however, Burke does not consider the mathematical in any way in his study of the beautiful and the sublime. Consequently, it remains an original division in Kantian critical aesthetics.
Quantum theory, particularly with its concepts of indeterminacy and superposition, demands of philosophers of science a profound review and a complete redefinition of the foundation of the notion of representation. This review has significant implications for assessing the Kantian heritage, especially for those among us who recognize the advances of the transcendental approach over realist and empiricist perspectives in epistemology. Kant endeavored to establish a foundation for the notion of representation consistent with the physics of his time. Today, as inheritors of Kant’s legacy in the philosophy of science, we face the challenge of establishing a new foundation for the idea of representation that aligns with the principles of contemporary science. In his Progress of Metaphysics, as well as in Religion Within the Boundaries of Mere Reason, Kant distinguishes between analogical (symbolic) schematism and real (transcendental) schematism. My aim in this work is to explore the notion of analogical schematism for evaluating the content of extra-empirical concepts in contemporary physical theories, where intuition proves to be intrinsically indeterminate.
Time is a curious phenomenon, an ever-flowing river that carries us through the landscape of existence. We live in its embrace, often unaware of the complexities that shape our understanding of it. From the rhythmic ticking of clocks to the historical narratives that define our cultures, time influences every aspect of our lives. Yet, the idea of manipulating time of traversing its currents at will sparks both wonder and profound philosophical inquiry.
In this book, “The Philosophy of Time Travel,” we embark on an intellectual adventure that delves into the enigmatic realms of time and identity. Here, we will explore not only the scientific theories that underpin time travel but also the intricate philosophical questions it raises about who we are and how we understand our place in the universe.
Imagine standing at a crossroads where the past, present, and future converge. What would it mean to visit your younger self or catch a glimpse of your future? How would such experiences challenge your understanding of identity, consciousness, and moral responsibility? These questions have intrigued thinkers for centuries and remain at the heart of our exploration.
This journey will take us through various philosophical landscapes, where we will examine paradoxes like the Grandfather Paradox, ponder the implications of temporal parts theory, and grapple with the ethical dilemmas faced by potential time travelers. Each chapter invites readers to engage with complex ideas while offering insights into the nature of existence itself.
But this book is more than an exploration of theories and paradoxes; it is an invitation to reflect on our own lives and identities. In a world where our choices shape our futures and our memories anchor us to the past, understanding the philosophical implications of time travel allows us to embrace the fluidity of our identities and recognize the interconnectedness of our experiences.
As we embark on this journey together, I encourage you to approach each chapter with an open mind and a willingness to contemplate the profound questions that arise.
Whether you are a seasoned philosopher, a science enthusiast, or simply a curious reader, this exploration of time travel promises to be both enlightening and thought-provoking.
Join me as we navigate the fascinating terrain of time, unraveling the mysteries of existence and identity. Together, let us delve into the philosophy of time travel and discover the extraordinary possibilities that await us in the realms of the past, present, and future.
The purpose of the article is to analyze domestic and foreign experience (using the example of the USA) in the field of harmonization of legal regulation of information protection. In recent years, it has become urgent and necessary to study the harmonization of approaches and concepts in the field of information security, which the state has named among the main priorities of national security. In science, harmonization is considered at interdepartmental, intra-state, interstate, international and other levels. A common approach in the legal world in the context of harmonization is to consider the priority of international norms ratified by the State over national law. However, this does not mean that such a priority shows the direct effect of the international agreements reached. Obviously, international law establishes only general directions of socio-economic development, and national States implement them through a sovereign national legal policy and improvement of the regulatory legal framework. As a result of the conducted research, using the example of the Russian Ministry of Emergency Situations, proposals were formulated for the harmonization of some basic terms in the field of information security.
British philosopher John Locke provides a definition of knowledge at the beginning of the fourth part of his famous book, An Essay Concerning Human Understanding. According to this definition, knowledge is the perception of agreement or disagreement between ideas. In this part, he mentions three types of knowledge according to degree: intuitive, demonstrative, and sensitive. Furthermore, propositions are divided into two classes based on idea-containment: trifling and instructive. On the basis of conformity to archetypes, he identifies two other types of propositions, namely chimerical and real. The primary objective of this article is to provide a description of such key issues in Locke’s epistemology, which will serve as the basis for discussing the Kantian framework of the analytic-synthetic distinction underlying his epistemology. Through this discussion, it is possible to demonstrate, contra Lex Newman, that there is an aspect of Locke’s epistemology equivalent to the Kantian synthetic proposition. As Brian Chance puts it more specifically, Locke can be regarded as a philosopher who believes that knowledge can be both analytic and synthetic. Trifling propositions are primarily analytic, but propositions that are both instructive and real are synthetic. This interpretation renders Lockean demonstrative and sensitive knowledge as synthetic. The above argument constitutes the main contribution of the present essay to the debate among Locke scholars regarding the analytic-synthetic proposition in the context of Locke’s epistemology.
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