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1999, Pacific Philosophical Quarterly
Kant states that necessity and strict universality are criteria of a priori knowledge. Interpreting this dictum standardly and straightforwardly in respect of necessity, it is inconsistent with there being necessary a posteriori truths or contingent a priori truths (cf Kripke). This straightforward interpretation may convict Kant of understandable error (at worst) in the case of necessity, but it is so uncharitable in the case of strict universality that we ought to seek an alternative. I offer a charitable interpretation of the doctrine that necessity and strict universality are sufficient conditions of a priority, commenting briefly on comparable necessary conditions. (N) Necessity is a sure criterion of a priori knowledge but also with the widely neglected thesis:
Croatian journal of philosophy, 2004
In this article I would like to discuss the concept of a priori mainly focusing on Kant's Copernican revolution. How is metaphysics at all possible and how a priority takes place in Kantian metaphysics are the questions that I have addressed in the first part of my article. In this context, I have explained analytic, synthetic distinction from epistemological, metaphysical and semantical perspectives and I want to show how the concept of a priori and other associated notions are derived from this different perspective.
The Critical Philosophy Next we turn to the philosophy of Immanuel Kant, a watershed figure who forever altered the course of philosophical thinking in the Western tradition. Long after his thorough indoctrination into the quasi-scholastic German appreciation of the metaphysical systems of Leibniz and Wolff, Kant said, it was a careful reading of David Hume that "interrupted my dogmatic slumbers and gave my investigations in the field of speculative philosophy a quite new direction." Having appreciated the full force of such skeptical arguments, Kant supposed that the only adequate response would be a "Copernican Revolution" in philosophy, a recognition that the appearance of the external world depends in some measure upon the position and movement of its observers. This central idea became the basis for his lifelong project of developing a critical philosophy that could withstand them. Kant's aim was to move beyond the traditional dichotomy between rationalism and empiricism. The rationalists had tried to show that we can understand the world by careful use of reason; this guarantees the indubitability of our knowledge but leaves serious questions about its practical content. The empiricists, on the other hand, had argued that all of our knowledge must be firmly grounded in experience; practical content is thus secured, but it turns out that we can be certain of very little. Both approaches have failed, Kant supposed, because both are premised on the same mistaken assumption. Progress in philosophy, according to Kant, requires that we frame the epistemological problem in an entirely different way. The crucial question is not how we can bring ourselves to understand the world, but how the world comes to be understood by us. Instead of trying, by reason or experience, to make our concepts match the nature of objects, Kant held, we must allow the structure of our concepts shape our experience of objects. This is the purpose of Kant's Critique of Pure Reason (1781, 1787): to show how reason determines the conditions under which experience and knowledge are possible. Varieties of Judgment In the Prolegomena to any Future Metaphysic (1783) Kant presented the central themes of the first Critique in a somewhat different manner, starting from instances in which we do appear to have achieved knowledge and asking under what conditions each case becomes possible. So he began by carefully drawing a pair of crucial distinctions among the judgments we do actually make. The first distinction separates a priori from a posteriori judgments by reference to the origin of our knowledge of them. A priori judgments are based upon reason alone, independently of all sensory experience, and therefore apply with strict universality. A posteriori judgments, on the other hand, must be grounded upon experience and are consequently limited and uncertain in their application to specific cases. Thus, this distinction also marks the difference traditionally noted in logic between necessary and contingent truths. But Kant also made a less familiar distinction between analytic and synthetic judgments, according to the information conveyed as their content. Analytic judgments are those whose predicates are wholly contained in their subjects; since they add nothing to our concept of the subject, such judgments are purely explicative and can be deduced from the principle of non-contradiction. Synthetic judgments, on the other hand, are those whose predicates are wholly distinct from their subjects, to which they must be shown to relate because of some real connection external to the concepts themselves. Hence, synthetic judgments are genuinely informative but require justification by reference to some outside principle. Kant supposed that previous philosophers had failed to differentiate properly between these two distinctions. Both Leibniz and Hume had made just one distinction, between matters of fact based on sensory experience and the uninformative truths of pure reason. In fact, Kant held, the two distinctions are not entirely coextensive; we need at least to consider all four of their logically possible combinations: Analytic a posteriori judgments cannot arise, since there is never any need to appeal to experience in support of a purely explicative assertion. Synthetic a posteriori judgments are the relatively uncontroversial matters of fact we come to know by means of our sensory experience (though Wolff had tried to derive even these from the principle of contradiction). Analytic a priori judgments, everyone agrees, include all merely logical truths and straightforward matters of definition; they are necessarily true.
History of Philosophy & Logical Analysis
One of Kant’s categories—a priori concepts the possession and applicability of which are necessary conditions of possible experience—is a concept of necessity. But it is unclear why the concept of necessity, as Kant defines it, should be a category thus understood. My aim is to offer a reading of Kant that fills this lacuna: the category of necessity is required to make necessity as it features in the world of experience understandable: a concept that the understanding can grasp and employ in cognition of objects. Kant’s view has potential wider significance for accounts of the function of necessity judgments.
Conceptus: Zeitschrift für Philosophie, 2009
In this paper, two questions are pursued. First, is Kitcher’s account of a priori knowledge a sensible reconstruction of the Kantian notion? My general answer is: to a large extent, yes. A central problem of justification in transcendental philosophy actually demands a conception of apriority along Kitcher’s lines. Secondly, can a priori knowledge be embedded within a naturalistic framework? To this, there is no answering "yes" or "no". However, an examination of particular limitations supports the contention that talk of justificatory procedures and beliefs should not be modelled on talk about causes and effects. The "actualistic" grammar of causality should not be allowed to dictate the shape of an epistemological theory.
Recht und Frieden in der Philosophie Kants, 2008
X Congresso Kant Internacional, University of Sao Paulo, Sao Paulo, Brazil, September 4-9, 2005.
Prajñā Vihāra: Journal of Philosophy and Religion, 2010
Much has been discussed concerning apriority and its relation to the concept of necessity. Many philosophers have conventionally supposed that a proposition is known a priori only if it is necessarily true. According to Kant, for instance, the first philosopher who systematically discussed apriority, “necessity” is one of the criteria of a priori knowledge. Kant (1958) maintains that all a priori knowledge is necessarily true. Thus, from this conventional thought, many philosophers claim that apriority involves necessity, and rejecting the concept of necessity unavoidably affects the status of apriority. That is, if all a priori propositions need to be necessarily true, and we can prove that there is no necessarily true proposition, we are forced to conclude that there are no a priori propositions. However, this paper aims to propose that apriority does not involve necessity since all a priori propositions need not be necessarily true. The paper has been separated into three parts. Firstly, I will discuss the problem of necessity and its effect on the status of apriority. Secondly, I will argue that apriority does not involve necessity by considering the two following questions: (A) is there a necessary a posteriori proposition? And (B) is there a contingent a priori proposition? Thirdly, I will scrutinize the possible objections and try to defend my argument which will involve some further considerations about a priori justification.
Kant on the Human Standpoint, 2006
Kant establishes a table of the categories, or pure concepts of the understanding, according to the ''leading thread'' of a table of the logical forms of judgment. He proclaims that this achievement takes after and improves upon Aristotle's own endeavor in offering a list of categories, which Aristotle took to define the most general kinds of being. Kant claims that his table is superior to Aristotle's list in that it is grounded on a systematic principle. 1 This principle is also what will eventually ground, in the Transcendental Deduction, the a priori justification of the objective validity of the categories: a justification of the claim that all objects (as long as they are objects of a possible experience) do fall under those categories. Kant's self-proclaimed achievement is the second main step in his effort to answer the question: ''how are synthetic a priori judgments possible''? The first step was the argument offered in the Transcendental Aesthetic, to the effect that space and time are a priori forms of intuition. As such, Kant argued, they make possible judgments (propositions) whose claim to truth is justified a priori by the universal features of our intuitions. Such 1 What allows Kant to make a claim to the completeness and systematic unity of the table of categories is the demonstration that the latter have their origin in the understanding as a ''capacity to judge.'' This point will be expounded and analyzed in the third section of this chapter.
Australasian Journal of Philosophy, 2002
A stellar line-up of leading philosophers from around the world offer new treatments of a topic which has long been central to philosophical debate, and in which there has recently been a surge of interest. The a priori is the category of knowledge that is supposed to be independent of experience. The contributors offer a variety of approaches to the a priori and examine its role in different areas of philosophical inquiry. The editors' introduction offers an ideal way into the discussions.
Philosophical Studies, 1965
Noûs, 2011
It is commonly accepted by Kant scholars that Kant held that all necessary truths are a priori, and all a priori knowledge is knowledge of necessary truths. Against the prevailing interpretation,
2021
Kripke’s Naming and Necessity (1980), based on his lectures at Princeton University in 1970, challenges the Kant’s doctrine of a priori, a posteriori, necessity, and contingency. Its theses problematize the Kantian point of view and reintroduce the possibility of metaphysics inquiries in the philosophical field. This article tries to show that the distinction between metaphysics and epistemology is Kripke’s main strategy for sustaining the existence of necessary a posteriori judgments and contingent a priori judgments. However, this distinction is based on a misunderstanding of Kant’s objective epistemology and overlooks Kant’s criticisms of the metaphysics’ claim to know the world itself. Besides, this text defends that the distinction between metaphysics and epistemology has serious consequences that can restrict or even deny some epistemological or metaphysical claims. If a priori judgments are not automatically necessary, what is the basis of mathematics? How can the concept of ...
Despite vehement statements in the First Critique rejecting the PSR as a principle of judgment, Kant was actually more sympathetic to the PSR than these passages alone would suggest. While Kant denies that the PSR can guide metaphysical reasoning, he actually supposes its truth. This position is tenable because, like the rationalists, Kant accepts the assumption that real essences exist and that they are intelligible; this leads him to accept the truth of all clear statements of the PSR. Unlike the rationalists, however, he does not accept the assumption that human understanding is isomorphic with real essences. As a result, Kant rejects only the use of the PSR to determine a priori the existence or properties of a thing. In this paper I hope to illuminate this position. I will begin with a survey of the various formulations of the PSR used by Kant and his predecessors: Leibniz, Eberhard, and Wolff. Then I will examine Wolff and Eberhard’s arguments in favor of the PSR along with Kant’s criticisms of these arguments. Lastly, I will show why Kant rejected the very possibility of justifying this use of the PSR while supposing its truth.
Idealistic Studies 19, p. 202-221, 1989
In this essay, while concentrating on Fichte and above all on Schelling, I will attempt to illuminate the continuity between Kant and idealistic metaphysics by tracing the path that began with the question concerning the A Priori and, more specifically, the Synthetic A Priori. This theme has not been properly singled out in previous research on the origins of German Idealism. I regard it nonetheless as essential. After all, according to Kant, in the introduction to the "Critique of Pure Reason", the question of how synthetic a priori judgments are possible is the fundamental question of philosophy. This is so emphatically the case that it could not have eluded the Idealists. How could they, who drew their inspiration from the Kantian revolution, have simply set aside the question that lay at its foundation? Had they perhaps found an answer to the question? Or had the question undergone a transformation? This is what I will examine in the following pages.
Gustafsson, M. Kuusela, O. and Macha J. eds. Engaging Kripke With Wittgenstein: The Standard Metre, Contingent Apriori, and Beyond (Routledge).
In this essay I argue, with reference to Wittgenstein’s discussion of the standard meter in the Philosophical Investigations, that Kripke’s introduction of the epistemological-metaphysical category of contingent a priori in Naming and Necessity fails, due to his overlooking certain important distinctions in the use of relevant expressions and due to his unrecognized or unacknowledged wavering between different uses of relevant sentences. If the argument is correct, the notion of contingent a priori truths that Kripke seeks to introduce is merely a philosophical mirage that arises from bending the use of relevant sentences similarly to how the bending of light waves can create a mirage. I conclude with a discussion of the logical status of definitions, and by outlining an alternative Wittgensteinian account of relevant kinds of definitional sentences in terms of their non-temporal use. The advantage of this account is that it helps to keep track of the distinctions that Kripke overlooks, and that it avoids the problems raised by Donnellan and Salmon for Kripke regarding the notion of knowledge of contingent a priori truths.
The purpose of this study is to examine the role of subject by focusing on the acquisition of knowledge in the light of the concept of "A priori" in Kant. The questions regarding the source of knowledge has been one of the most important issues that philosophers has dealt with since ancient times. According to German Enlightenment philosopher Immanuel Kant (1724-1804), who is one of the leading figures in terms of determining the direction of Western thought, it is necessary to be known the source and limit of knowledge. In thic context, Kant struggles to find a middle way to the conflict between rationalism and empiricism. This article reveals the source and limit of knowledge by examining the determinability of the subject in Kant's epistemology.
SYNTHESIS PHILOSOPHICA, 1992
The author in this text offers a seríes of hypothescs regarding lhe manner in which Kant solvcd lhe fundamental problem of transcendaital philosophy, narnely, the problem of the possibility of synthetic judgements a priorL The task at hand is to determine the a priori conditions required for synthetic judgements to be presumed as either given or true. This, as the author himself indicates, entails an analysis of some of the major steps of Kant's philsophical metod: the theory of categories, the metaphysical and trandscendental exposition of judgements, the status of concepts (eg space and time), and the operations of pure reasori The author also offers an analysis of the theses of objectivity and ideality, as well as Kant's transcendental deduction, In the end, the author demonstrates that there is a circle in Kands transcendental proofs, although not a vicious one.
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