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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.
In the Appendix to the Transcendental Dialectic of the first Critique Kant seeks to analyze and defend the regulative principle of systematic unity as the supreme principle of theoretical reason in its legitimate use. His notoriously unclear presentation of this principle has, however, left its status a source of controversy in the literature. According to one dominant interpretation, endorsed by Paul Guyer, Patricia Kitcher and others, the principle ought to be understood as a methodological device for extending and perfecting our understanding of nature. In this paper I argue that this reading is flawed. While in my view it correctly affirms that the principle is normatively directed to guiding the cognitive activity of agents, it wrongly implies that the principle binds with mere hypothetical necessity. I argue that, on the contrary, if it is accepted that reason's regulative principle is normative, then it ought to be read as binding agents categorically instead. Categorical necessity is a far stronger form of bindingness than that usually associated with the methodological reading of reason's principle, and indeed with the regulative role of theoretical reason more generally. I argue that only by attributing this strong form of necessity to theoretical reason can we make sense of Kant's critical vindication of reason as a whole, according to which it is, in all its employments, a fundamentally self-determining power.
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.
Immanuel Kant develops a determination of the moral law based on what he calls "common rational moral cognition." 1 Kant believes that there are certain fundamental concepts, such as good will, duty, obligation, and moral worth, that belong to our moral common sense. In order to arrive at an appropriately rigorous, philosophical formulation of the moral law, one need only unpack what is contained in these common sense concepts.
Review of Metaphysics, 1998
In his critical works of the 1780's, Kant claims, seemingly inconsistently, that (1) theoretical and practical reason are one and the same reason, applied differently, (2) that he still needs to show that they are, and (3) that theoretical and practical reason are united. I first argue that current interpretations of Kant's doctrine of the unity of reason are insufficient. But rather than concluding that Kant’s doctrine becomes coherent only in the Critique of Judgment, I show that the three statements are compatible, providing a new and more coherent account of Kant's 1780's doctrine of the unity of reason.
Here I reconstruct how Kant constructed his Critique of Pure Reason. I begin with Kant’s initial clues (§2). There are two. One is Johann Nicolas Tetens’ innovation, to require demonstrating the genuine cognitive use of a concept or principle by ‘realising’ it in this sense: demonstratively indicating at least one relevant instance of that concept or principle (§2.1). The second is Kant’s methodological challenge, to figure out how to identify credibly and accurately by philosophical reflection the structure and functioning of sub-personal cognitive processes (§2.2). These are functions and conditions which must be satisfied, if we are to be at all self-conscious in the most basic ways we are. Kant departs radically from both rationalism and empiricism in this regard. I then consider briefly why Kant holds that we have any a priori concepts (§3), taking up one of his examples: the general concept of ‘cause’. Then Kant’s issues about perceptual synthesis are specified by four problems of sensory ‘binding’, as it is now known (§4). These issues are fundamental to sensory-perceptual discrimination and identification. One of Kant’s central tasks is to figure out what is required for such identification and discrimination to be at all possible for us. What functions of sensory-perceptual syntheses must there be? Which such functions can or do we exercise? Kant’s clue, of course, is Aristotle’s logic, which is now known to be both complete and ever so empirically useful (§5). I elucidate these points by recounting the Square of Categorical Oppositions (§5.1) and briefly indicate how Aristotle’s syllogistic logic is cognitively fundamental, because it is the kind of logic of judgment and inference required to identify, develop, assess and use classifications and taxonomies (§5.2). Aristotle’s logic provides Kant’s clue to the twelve fundamental formal aspects of judging, identified and reconstructed by Michael Wolff (§6). I then consider, briefly, how Kant uses his Table of twelve formal aspects judging to identify twelve fundamental concepts, the Categories – plus two more: the concepts of space and of time (§7). The functions Kant assigns to these concepts and their roles in guiding sub-personal sensory-perceptual synthesis and in enabling explicit, self-conscious cognitive judgments are diagrammed for clarity in an Appendix: ‘Kant’s Cognitive Architecture’ (§13). Next I introduce Kant’s semantics of singular, specifically cognitive reference (§8), which is required for experience or knowledge in any non-formal domain, such as that of spatio-temporal particulars (§8.1). After stating (what I call) Kant’s Thesis of Singular Cognitive Reference (§8.2), I specify a set of five cognitively quite distinct activities and achievements, crucial to both empirical knowledge and to epistemology (§8.3). Having made these preparations, I recount Kant’s constructive strategy in the Critique of Pure Reason (§9), beginning with his (express) methodological constructivism (§9.1) and the four (generic) steps involved in the constructivist strategy (§9.2). One important point is Kant’s indication of the two-fold use of the Categories, in sub-personal sensory-perceptual synthesis, and also in any explicit judgments we make about whatever we perceive or experience (§9.3). I then review briefly Kant’s lead question (§9.4), his most basic inventory of our cognitive capacities (§9.5) and his main constructive epistemological (or transcendental) question (§9.6). Answering that question requires addressing five Critical sub-issues (§9.7). With Kant’s agenda thus stated and summarised, I then synopsise the structure of Kant’s Critique of Pure Reason (§10), focussing on his ‘Analytic of Concepts’ and ‘Analytic of Principles’. For clear conspectus, this structure and its use of Kant’s inventory of basic formal features of our cognitive capacities is tabulated (§14). I then conclude briefly, indicating the aims and scope of this reconstruction of Kant’s construction of the Critique of Pure Reason (§11). (An Appendix begins with §12, containing two diagrams of the Aristotelian Square of Logical Oppositions.)
Revue Roumaine de Philosophie, 2024
What is Kant's justification of deductive reason at the most basic level? This article suggests reading the 'Critique of Pure Reason' according to this question. Since Leibniz, Wolff, and their fellow rationalists tried to justify deductive reason via their metaphysical principles, it makes sense that Kant, in proposing a 'metaphysics of metaphysics', proffered a justification of it by other, more sophisticated means. Here, I attempt to show that Kant's answer to this question clarifies for us both the general significance and the fine details of the 'Critique of Pure Reason'. I focus specifically on Kant's 'Amphiboly', transcendental reflection, table of judgments, and philosophical approach to truth itself. I preface the investigation with detailed criticism of recent scholarship regarding Kant, the principles of logic, and the table of judgments.
Philosophers' Imprint, 2014
Kant’s doctrine of the Fact of Reason is one of the most perplexing aspects of his moral philosophy. The aim of this paper is to defend Kant’s doctrine from the common charge of dogmatism. My defense turns on a previously unexplored analogy to the notion of ‘matters of fact’ popularized by members of the Royal Society in the seventeenth century. In their work, ‘facts’ were beyond doubt, often referring to experimental effects one could witness first hand. While Kant uses the German equivalent in different contexts, I argue that the scientific analogy opens up a new framework for interpreting his strategy of justification in the Critique of Practical Reason. In the final section, I address a few possible objections to my reading, one of which I anticipate coming from Dieter Henrich and Ian Proops, who have argued that Kant’s Fact of Reason is best understood under a legal analogy.
Cambridge University Press eBooks, 2005
N THREE ASIONS IONS I N THE CRITIQUE OF PURE REASON, KANT TAKES credit for having finally provided the proof of the 'principle of sufficient reason' that his predecessors in German post-Leibnizian philosophy had sought in vain. They could not provide such a proof, he says, beca~lse they lacked the transcendental method of the Critique oj'Pure Reason. According to this method, one proves the truth of a synthetic a priori principle (for instance, the causal principle) by proving two things: (1) that the conditions of possibility of our experience of an object are also the conditions of possibility ($this object itself'(this is the argument Kant makes in the Transcendental Deduction of the Categories, in the Critique of Pure Reason); (2) that presupposing the truth of the synthetic principle under consideration (for instance, the causal principle, but also all the other 'principles of pure understanding' in the Critique ($Pure Reason) is a condition of possibility of our experience of any object, and therefore (by virtue of (l)) , of this object itself. What Kant describes as his "proof of the principle of sufficient reason" is none other than his proof, according to this n~cthod, of the causal principle in the Second Analogy of Experience, in the Critique oj'Pure Reason.' Now this claim is somewhat surprising. 111 Leibniz, and in Christian WolK-the main representative of the post-Lcibnizian school of Gcrnman philosophy discussed by Kant-the causal principle is only one of the specifications of the principle of sufficient reason. And Kant himself, in the pre-critical text that discusses this principle, distinguishes at least four types of reason, and therefore four specifications of the corresponding principle-ratio essendi (reason for be in^, that is, reason for
Faith and Philosophy, 2010
The Principle of Sufficient Reason (PSR) says that all contingent facts must have explanations. In this volume, the first on the topic in the English language in nearly half a century, Alexander Pruss examines the substantive philosophical issues raised by the PSR, which currently is considered primarily within the context of various cosmological arguments for the existence of God. Discussing several forms of the PSR and selected historical episodes from Parmenides, Aquinas, Leibniz, Hume, and Kant, Pruss defends the claim that every true contingent proposition must have an explanation against major objections, including Hume's imaginability argument and Peter van Inwagen's argument that the PSR entails modal fatalism. Pruss also provides a number of positive arguments for the PSR, based on considerations as different as the metaphysics of existence, counterfactuals and modality, negative explanations, and the everyday applicability of the PSR. Moreover, Pruss shows how the PSR would advance the discussion in a number of disparate fields, such as metaethics and the philosophy of mathematics.
Kant-Studien, 2017
In Groundwork III, Kant attempts to give a deduction of the categorical imperative. There is widespread disagreement as to how Kant’s argument is supposed to proceed. Many com-mentators believe that Kant’s deduction fails because some of its argumentative moves are unjustified. In particular, Kant makes a mistaken inference from theoretical freedom to prac-tical freedom, and his axiological ‘superiority claim’ regarding the noumenal world’s priority over the sensible world is unjustified. According to the standard incompatibilist story, Kant came to see that his deduction was flawed by the time he wrote the Critique of Practical Reason, at which point he claimed that the truth of the moral law does not require a deduc-tion since it is a “fact of pure reason”. The moral law is no longer the conclusion of his argu-ment; instead, it functions as the premise of an argument that establishes our freedom. Other commentators endorse a compatibilist reading, according to which the justification of the moral law in Groundwork III and the second Critique are compatible because Kant never attempted to give the strong kind of deduction that he rightly rejects in the second Critique. On the view I develop here, the particular argumentative moves that the standard incompat-ibilist takes issue with are not flawed and incompatible with Kant’s second Critique. I argue for a compatibilist reading of these moves. I think the compatibilist is right to claim that the deduction Kant considered impossible in both the Groundwork and the second Critique is what I call a strong deduction. I also agree with compatibilists that the deduction he actually delivers in Groundwork III is only a weak deduction that makes use of a merely problematic conception of transcendental freedom. However, I do think that Kant’s argument in Groundwork III remains question begging in the final analysis. The facticity claim in the se-cond Critique, by contrast, can provide a non-question-begging account of moral obligation. Here, I agree with the optimistic incompatibilist, who views the argument in the second Cri-tique as an improvement on his argument in the Groundwork. However, in my novel account of Kant’s argument, I endorse what I call ‘radical incompatibilism’ because it concerns the roots of Kant’s approach to the justification of the moral law. What is novel about my ac-count is the claim that the deduction in Groundwork III rests on the false assumption that practical cognition, like theoretical cognition, requires a critique of pure reason. In the se-cond Critique, Kant revised his argument because he realized that, in contrast to synthetic a priori judgments of theoretical cognition, the possibility of synthetic a priori judgments of practical cognition can be derived from the actuality of a “deed”. With respect to pure prac-tical reason, the second Critique proceeds metaphysically—i.e. dogmatically—rather than critically. Hence Kant came to view a deduction of the categorical imperative as unnecessary and abandoned the project of a critique of pure practical reason. We should, for this reason, resist the generality of Kant’s claim in the first Critique to the effect that, for all synthetic judgments a priori, “if not a proof then at least a deduction of the legitimacy of its assertion must unfailingly be supplied” (CPR, B 286).
Abstract: In the Introduction to the Critique of Judgment Kant seems to present the “transcendental deduction” of the (subjective) purposiveness of nature whose necessity he had denied in the Appendix to the Critique of Pure Reason. The so-called First Introduction to the CJ promised two transcendental deductions of the (objective) purposiveness of nature, which the published text did not deliver. This paper analyzes the arguments of the CPR-Appendix showing that each of its two parts discusses a different sort of deduction. The fact that Kant at various times envisioned at least five very different deductions in the same context is taken as an occasion to rethink the project that Kant sketches in the Appendix to the CPR.
2013
As with the Groundwork, also on this site, the Critique of Practical Reason has few if any good summaries on the internet. This submission aims to rectify that omission.0
All knowledge is knowledge of self. All learning travels the path of selfunderstanding. The ancients translated this truth into a moral dictum: know thyself. Any philosophical approach to unraveling the puzzle of self-knowledge must travel through Kant's critical philosophy. His Critique is the Ohio in the election of an answer to the question, who am I? His Critique is the eye of the needle through which the camel of self-knowledge must travel in order to enter the kingdom. Thus, let us look back on the path we have traveled paying special attention to this question so that we will better be able to see what options are open to us by way of contemporary responses to Kant's philosophy of self-knowledge.
2024
This thesis is about Kant’s account of reason. In the Critique of Pure Reason, Kant introduces reason as an infinitely demanding faculty that seeks complete explanations for all observable phenomena. This account of reason is essential to Kant’s discussion in the Transcendental Dialectic and prompts the primary question of this thesis: how does Kant justify such an infinitely demanding faculty? How does he think we come to know that we have reason, so understood? Traditionally, Kant scholars have held that we can grasp our mental faculties either through a priori awareness of their unique activities or through transcendental arguments. Both approaches, however, fail with reason, which presents unique metacritical challenges. We can never be aware of reason’s unique activities, which are infinite and so never complete, and reason cannot be established via transcendental argument because it is not necessary for the possibility of experience. So, how can we know that we have reason? This thesis breaks with tra- dition by arguing that reason gains self-knowledge in empirical psychology, the study of phenomena in inner sense. Reason, according to Kant, seeks to explain all phenomena, including those of inner sense. To explain inner phenomena, reason hypothesises mental faculties and their laws. Our ten- dency to ask why-questions, Kant argues, is best explained by hypothesising a faculty that demands complete explanations – i.e., reason. The thesis has five chapters. The first shows that, for Kant, mental facul- ties are (also) powers of inner sense. The second argues that the normative demands of these faculties are grounded in constitutive principles or laws. The third finds that the constitutive principle of reason requires us to sys- tematise powers of nature, which, as the fourth chapter explains, we do by hypothesising their respective laws. Finally, the fifth chapter suggests that reason hypothesises its own explanation-seeking law.
CONVIVIUM, 2022
Although the Critique of Pure Reason (1781/1787) has been one of the most thoroughly interpreted works in the history of philosophy, De Boer's book is evidence that the possibility of fruitful contemporary re-readings of Kant's critical work is open and still yields polemic inertia. The study, composed by an Introduction, eight Chapters and a Conclusion, connects Kant's Critique to its past and to its future. First, in the link to its past, De Boer depicts Kant's transcendental philosophy as connected to, instead of severed from, the Wolffian tradition; secondly, in the connection to its future, the Architectonic of Pure Reason chapter of the Critique is presented as a united system of pure reason, that is, a blueprint of how Kant anticipated that a complete and scientific system of pure reason or metaphysics should be outlined. Both these key ideas in turn support the book's principal purpose, namely, to present a reading of Kant's first Critique as the examination into the faculty of reason necessary for reforming instead of demolishing metaphysics. The main advantages of this perspec-RESSENYES RESEÑAS / REVIEWS
The Prussian philosopher Immanuel Kant (d. 1804) delved into the freedom and determinism debate by offering a distinct and highly idiosyncratic approach to the issue. Kant’s approach is integrated with views on epistemology, the limits of metaphysics, as-well-as the implications of freedom and determinism upon morality itself. A justifiable treatment of Kant’s views on these subjects will require an extensive book length study; as such my concern in this paper will be solely focused on the architectonic of the Third Antimony section of Kant’s Critique of Pure Reason. I will not be concerned with the resolution of the Third Antimony; rather I will investigate the basis upon which the antithetic stands. Contrary to the prevalent view in the secondary literature, which holds that the Third Antimony is an argument from the Second Analogy, I sketch the outlines of an argument that claims the Principle of Sufficient Reason (PSR) is principally at work (the rationalistic view). In order to achieve this, I will: first briefly provide the background concepts that are necessary to understand the Third Antimony; second, provide an overview of the arguments in the Third Antinomy; third, reconstruct the arguments of the Antimony highlighting the role of the PSR - I will do this primarily by comparison with the contemporary interpretations of the Third Antinomy found in the works of Eric Watkins’s Kant and the Metaphysics of Causality (representing the rationalist view) and Henry Allison’s Kant’s Theory of Freedom (representing the Analogies view); and finally, I will explore the two ways in which the SPR is being used in the Antimony – I will achieve this by presenting textual evidence of how Kant discusses the PSR in the Critique of Pure Reason. I will conclude that, in light of my argument, Kant must be thought of as closer to rational metaphysics than is generally acknowledged; however I acknowledge this suggestion would take a more extensive and through investigation to establish by further scholarship.
he development of Kant's moral philosophy, more particularly its transition from the pre-critical to the critical period, can be characterized as a progressive 'purification' of its supreme principle. This paper intends to show how a well-marked empirical foundation, present, for instance, in the time period of the Inquiry concerning the distinctness of the principles of natural theology and morality, is gradually replaced by an approach based on an initial outline of transcendental idealism. This is firstly sketched in the Dreams of a spirit-seer elucidated by dreams of metaphysics, then brought to theoretical consistency in the Inaugural Dissertation. As part of a radical critique of central presuppositions of rationalist metaphysics and in close relation to wider plans for a Critique of Pure Reason, Kant begins a process of purifying the basis of his moral doctrine, locating the spring of moral normativity in the pure reason, that is, the reason 'isolated' from empirical data.
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