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  1. The Philosopher's Medicine of the Mind: Kant's Account of Mental Illness and the Normativity of Thinking.Krista Thomason - 2020 - In Christopher Yeomans (ed.), Dimensions of Normativity: Kant on Morality, Legality, and Humanity. New York, NY, USA: pp. 189-206.
    Kant’s conception of mental illness is unlikely to satisfy contemporary readers. His classifications of mental illness are often fluid and ambiguous, and he seems to attribute to human beings at least some responsibility for preventing mental illness. In spite of these apparent disadvantages, I argue that Kant’s account of mental illness can be illuminating to his views about the normative dimensions of human cognition. In contrast to current understandings of mental illness, Kant’s account is what I refer to as “non-pathological.” (...)
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  2. What to Take Away From Sellars’s Kantian Naturalism.James O'Shea - 2016 - In James R. O’Shea, ed., Sellars and His Legacy, Oxford: Oxford University Press, 2016. Oxford, UK: pp. 130–148.
    ABSTRACT: I contend that Sellars defends a uniquely Kantian naturalist outlook both in general and more particularly in relation to the nature and status of what he calls ‘epistemic principles’; and I attempt to show that this remains a plausible and distinctive position even when detached from Sellars’s quasi-Kantian transcendental idealist contention that the perceptible objects of the manifest image strictly speaking do not exist, i.e., as conceived within that common sense framework. I first explain the complex Kant-inspired sense in (...)
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  3. Concepts of Objects as Prescribing Laws: A Kantian and Pragmatist Line of Thought.James O'Shea - 2016 - In Robert Stern and Gabriele Gava, eds., Pragmatism, Kant, and Transcendental Philosophy (London: Routledge): pp. 196–216. London, UK: pp. 196-216.
    Abstract: This paper traces a Kantian and pragmatist line of thinking that connects the ideas of conceptual content, object cognition, and modal constraints in the form of counterfactual sustaining causal laws. It is an idea that extends from Kant’s Critique of Pure Reason through C. I. Lewis’s Mind and the World-Order to the Kantian naturalism of Wilfrid Sellars and the analytic pragmatism of Robert Brandom. Kant put forward what I characterize as a modal conception of objectivity, which he developed as (...)
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  4. Freundschaft als Refugium der Humanität. Kant über Vertrautheit und Offenherzigkeit in einer misstrauischen und unaufrichtigen Welt.Andreas Trampota - 2016 - In Im Gewand der Tugend: Grenzfiguren der Aufrichtigkeit. Würzburg: Könighausen & Neumann. pp. 135-159.
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  5. K tradícii kantovského filozofovania v Prešove: Etika Andreja Vandráka.Lukáš Švihura - 2018 - Studia Philosophica Kantiana 7 (2):36-63.
    The beginning of higher education in Prešov is associated with the Lutheran College of Prešov, which showed interested in Kantian philosophy already in late 18th century. This is also reflected in the book Elements of Philosophical Ethics, written by the rector of the College, Andrej Vandrák. The study presents a comparative analysis of Kant›s ethical works and Vandrák’s textbooks and concludes that although Vandrák’s ethics was strongly influenced by Kant, he had no ambition to become his passive epigon, but that (...)
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  6. Oxford Handbook of Kant.Andrew Stephenson & Anil Gomes (eds.) - forthcoming - Oxford, UK: Oxford University Press.
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  7. Personal Identity.Jacqueline Mariña - 2008 - In Transformation of the Self in the thought of Schleiermacher. Oxford University Press.
    This is the third chapter of my book Transformation of the self, which covers Schleiermacher's reception of Kant on the problem of personal identity.
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  8. Il gesto oltre l'azione. Una filosofia dell'innocenza. [REVIEW]Fabio Vergine - 2017 - Philosophy Kitchen 1.
    Discussione a partire dal libro di Giorgio Agamben "Karman. Breve trattato sull'azione, la colpa e il gesto", Bollati Boringhieri, 2017.
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  9. Kant in English: An Index.Daniel Fidel Ferrer - 2017 - Surprise AZ: Verlag Daniel FIdel Ferrer.
    Kant in English: An Index / By Daniel Fidel Ferrer. ©Daniel Fidel Ferrer, 2017. Pages 1 to 2675. Includes bibliographical references. Index. 1. Ontology. 2. Metaphysics. 3. Philosophy, German. 4. Thought and thinking. 5. Kant, Immanuel, 1724-1804. 6. Practice (Philosophy). 7. Philosophy and civilization. 8). Kant, Immanuel, 1724-1804 -- Wörterbuch. 9. Kant, Immanuel, 1724-1804 -- Concordances. 10. Kant, Immanuel, 1724-1804 -- 1889-1976 – Indexes. I. Ferrer, Daniel Fidel, 1952-. MOTTO As a famous motto calls us back to Kant, Otto Liebmann’s (...)
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Kant: Life and Times
  1. Humor, Common Sense and the Future of Metaphysics in the Prolegomena.Melissa M. Merritt - 2021 - In Peter Thielke (ed.), Kant's Prolegomena: A Critical Guide. Cambridge, UK: Cambridge University Press. pp. 9-26.
    Kant’s Prolegomena is a piece of philosophical advertising: it exists to convince the open-minded “future teacher” of metaphysics that the true critical philosophy — i.e., the Critique — provides the only viable solution to the problem of metaphysics (i.e. its failure to make any genuine progress). To be effective, a piece of advertising needs to know its audience. This chapter argues that Kant takes his reader to have some default sympathies for the common-sense challenge to metaphysics originating from Thomas Reid (...)
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  2. Kant's Career in German Idealism.Steve Naragon - 2014 - In Matthew Altman (ed.), The Palgrave Handbook of German Idealism. Palgrave-Macmillan. pp. 15-33.
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  3. „A Good, Honest Watchmaker“: J. C. F. Schulz's Portrait of Kant From 1791.Steve Naragon - 2010 - Kant-Studien 101 (2):217-226.
    Kant’s body offered a constant target for his own remarks, both in correspondence and during his lunchtime conversations. Several good descriptions of Kant’s body have come down to us over the centuries, as well as a number of visual representations, but these are remarkably limited, given his stature in the world of ideas. A new description of Kant, written by a novelist who visited Kant while passing through Königsberg, has recently come to light. It is reproduced here — in English (...)
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Kant and Other Philosophers
  1. Humor, Common Sense and the Future of Metaphysics in the Prolegomena.Melissa M. Merritt - 2021 - In Peter Thielke (ed.), Kant's Prolegomena: A Critical Guide. Cambridge, UK: Cambridge University Press. pp. 9-26.
    Kant’s Prolegomena is a piece of philosophical advertising: it exists to convince the open-minded “future teacher” of metaphysics that the true critical philosophy — i.e., the Critique — provides the only viable solution to the problem of metaphysics (i.e. its failure to make any genuine progress). To be effective, a piece of advertising needs to know its audience. This chapter argues that Kant takes his reader to have some default sympathies for the common-sense challenge to metaphysics originating from Thomas Reid (...)
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  2. The Beach of Skepticism: Kant and Hume on the Practice of Philosophy and the Proper Bounds of Skepticism.Karl Schafer - forthcoming - In Peter Thielke (ed.), Cambridge Critical Guide to Kant’s Prolegomena. Cambridge: Cambridge. pp. 111-132.
    The focus of this chapter will be Kant’s understanding of Hume, and its impact on Kant’s critical philosophy. Contrary to the traditional reading of this relationship, which focuses on Kant’s (admittedly real) dissatisfaction with Hume’s account of causation, my discussion will focus on broader issues of philosophical methodology. Following a number of recent interpreters, I will argue that Kant sees Hume as raising, in a particularly forceful fashion, a ‘demarcation challenge’ concerning how to distinguish the legitimate use of reason in (...)
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  3. How Kant Thought He Could Reach Hume.Charles Goldhaber - 2021 - In Camilla Serck-Hanssen & Beatrix Himmelmann (eds.), The Court of Reason: Proceedings of the 13th International Kant Congress. De Gruyter. pp. 717–726.
    I argue that Kant thought his Transcendental Deduction of the Pure Concepts could reach skeptical empiricists like Hume by providing an overlooked explanation of the mind's a priori relation to the objects of experience. And he thought empiricists may be motivated to listen to this explanation because of an instability and dissatisfaction inherent to empiricism.
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  4. The Nietzsche-Spinoza Connections: The 'Kantian Bridge'.C. L. Blieka - 2021 - Dissertation, CUNY Queens College
    This essay pertains to Nietzsche's and Spinoza's philosophical/historical relationship, and the hitherto unnoticed role Kant plays as an intermediary for Spinoza's ideas and legacy. We advance two main assertions: 1) that Nietzsche is historically related to Spinoza via Kant's Antinomies of Pure Reason and their legacy, and 2) that both the striking similarities and tremendous differences between these two thinkers are best described with reference to the Antithesis positions of Kant's Antinomies. Our account rests primarily on the works of two (...)
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  5. Invited Book Review of Paul Bishop’s Synchronicity and Intellectual Intuition in Kant, Swedenborg, and Jung (Lewiston, N.Y.: The Edwin Mellen Press, 2000). [REVIEW]Stephen R. Palmquist - 2004 - Journal of Scientific Exploration 18 (3):500-509.
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  6. Invited Book Review of Gary Dorrien, Kantian Reason and Hegelian Spirit (Chichester, UK: Wiley-Blackwell, 2012).Stephen R. Palmquist - 2014 - Journal of Religion 92 (4):263-265.
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  7. Vernunft Und Verbindlichkeit. Moralische Wahrheit in Dem Natur- Und Völkerrecht der Deutschen Aufklärung.Katerina Mihaylova - 2015 - In Simon Bunke, Katerina Mihaylova & Daniela Ringkamp (eds.), Das Band der Gesellschaft. Tübingen, Deutschland: pp. 59-78.
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  8. Chaos in Heinrich Rickert’s Philosophy.Oleksandr Kulyk - 2019 - Granì 22 (8):37–46.
    The purpose of this paper is to analyze what neo-Kantian Heinrich Rickert designates by the term ‘chaos’. I argue that using this term Rickert means infinite manifolds of human life experiences, that philosophers have to convert into ‘cosmos’ of theories by using concept formation. Rickert thinks that cognition orders chaos. I show that Rickert’s version of ‘chaos’ is different from the ones that were expressed by I. Kant, J. G. Herder, F. W. von Schelling, F. von Schlegel, and F. Nietzsche. (...)
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  9. Idealism - New Dictionary of the History of Ideas Entry.Michael Baur - 2005 - In Maryanne Cline Horowitz (ed.), New Dictionary of the History of Ideas. Detroit, MI, USA: pp. 1078-1082.
    Dictionary entry of "Idealism" in the "New Dictionary of the History of Ideas".
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  10. Kantian Ethical Humanism in Late Imperial Russia.Thomas Nemeth - 2018 - Kantian Journal 37 (3):56-76.
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  11. The Revamped Kantovsky Sbornik.Nina Dmitrieva - 2018 - Kantian Journal 37 (1):7-8.
    The Kantovsky Sbornik is among the longest-established philosophical periodicals in Russia. Committed to academic excellence in Kant studies, the Kantovsky Sbornik earned a reputation as one of the most authoritative Russian philosophical journals. From 2018, each article will appear simultaneously in Russian and English or German. In addition, the journal adopts the supplementary English title — Kantian Journal. The Journal places special emphasis on contributions concerning the philosophy of Immanuel Kant in all of its aspects and across all philosophical disciplines, (...)
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  12. The Sublime Visions of Philosophy: Fundamental Ontology and the Imaginal World (‘Ālam Al–Mithāl).Mohammad Azadpur - 2006 - In Anna-Teresa Tymieniecka (ed.), Islamic Philosophy and Occidental Phenomenology on the Perennial Issue of Microcosm and Macrocosm. pp. 183-201.
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  13. Selfhood and Relationality.Jacqueline Mariña - 2017 - In Joel Rasmussen, Judith Wolfe & Johannes Zachhuber (eds.), Oxford Handbook for Nineteenth Century Christian Thought. Oxford University Press. pp. 127-142.
    Nineteenth century Christian thought about self and relationality was stamped by the reception of Kant’s groundbreaking revision to the Cartesian cogito. For René Descartes (1596-1650), the self is a thinking thing (res cogitans), a simple substance retaining its unity and identity over time. For Immanuel Kant (1724-1804), on the other hand, consciousness is not a substance but an ongoing activity having a double constitution, or two moments: first, the original activity of consciousness, what Kant would call original apperception, and second, (...)
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  14. The Philosopher's Stone.Jacqueline Mariña - 2008 - In Transformation of the Self in the thought of Schleiermacher. Oxford University Press.
    This is the first chapter of my book Transformation of the Self in the Thought of Friedrich Schleiermacher. It is a look as some of Schleiermacher's early attempts to critique Kant's ethics, in particular with respect to the idea of transcendental freedom and the problem of act attribution.
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  15. The Principle of Individuation.Jacqueline Mariña - 2008 - In Transformation of the Self in the thought of Schleiermacher. Oxford University Press.
    This is the second chapter of my book Transformation of the Self. It concerns Schleiermacher's understanding of the principle of individuation, in dialogue with Kant, Jacobi, Leibniz and Spinoza.
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  16. Fichte’s Method of Moral Justification.Owen Ware - 2019 - British Journal for the History of Philosophy 27 (6):1173-1193.
    While Kant’s claim that the moral law discloses our freedom to us has been extensively discussed in recent decades, the reactions to this claim among Kant’s immediate successors have gone largely overlooked by scholars. Reinhold, Creuzer, and Maimon were among three prominent thinkers of the era unwilling to follow Kant in making the moral law the condition for knowing our freedom. Maimon went so far as to reject Kant’s method of appealing to our everyday awareness of duty on the grounds (...)
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  17. Husserl’s Covert Critique of Kant in the Sixth Book of Logical Investigations.Corijn van Mazijk - 2019 - Continental Philosophy Review 52 (1):15-33.
    In the final book of Logical Investigations from 1901, Husserl develops a theory of knowledge based on the intentional structure of consciousness. While there is some textual evidence that Husserl considered this to entail a critique of Kantian philosophy, he did not elaborate substantially on this. This paper reconstructs the covert critique of Kant’s theory of knowledge which LI contains. With respect to Kant, I discuss three core aspects of his theory of knowledge which, as Husserl’s reflections on Kant indicate, (...)
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  18. Between Du Châtelet’s Leibniz Exegesis and Kant’s Early Philosophy: A Study of Their Responses to the Vis Viva Controversy.Huaping Lu-Adler - 2018 - History of Philosophy & Logical Analysis 21 (1):177-94.
    This paper examines Du Châtelet’s and Kant’s responses to the famous vis viva controversy – Du Châtelet in her Institutions Physiques (1742) and Kant in his debut, the Thoughts on the True Estimation of Living Forces (1746–49). The Institutions was not only a highly influential contribution to the vis viva controversy, but also a pioneering attempt to integrate Leibnizian metaphysics and Newtonian physics. The young Kant’s evident knowledge of this work has led some to speculate about his indebtedness to her (...)
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  19. Schiller on Evil and the Emergence of Reason.Owen Ware - 2018 - History of Philosophy Quarterly 35 (4):337-355.
    Schiller was one of many early post-Kantians who wrestled with Kant’s doctrine of radical evil, a doctrine that continues to puzzle commentators today. Schiller’s own explanation of why we are prone to pursue happiness without restriction is, I argue, subtle and multilayered: it offers us a new genealogy of reflective agency, linking our tendency to egoism to the first emergence of reason within human beings. On the reading I defend, our drive for the absolute does not lead us directly to (...)
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  20. Humor, Contempt, and the Exemption From Sense.Bryan Lueck - 2020 - Philosophy Today 64 (1):205-220.
    Building on the theory of humor advanced by Yves Cusset in his recent book Rire: Tractatus philo-comicus, I argue that we can understand the phenomenon in terms of what Jean-Luc Nancy, following Roland Barthes, has called the exemption from sense. I attempt to show how the humorous sensibility, understood in this way, is entirely incompatible with the experience of others as contemptible. I conclude by developing some of the normative implications of this, focusing specifically on the question whether it is (...)
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  21. Overcoming the Disunity of Understanding.Alexander Albert Jeuk - 2017 - Meta: Research in Hermeneutics, Phenomenology, and Practical Philosophy 9 (2):630-653.
    I argue that embodied understanding and conceptual-representational understanding interact through schematic structure. I demonstrate that common conceptions of these two kinds of understanding, such as developed by Wheeler (2005, 2008) and Dreyfus (2007a, b, 2013), entail a separation between them that gives rise to significant problems. Notably, it becomes unclear how they could interact; a problem that has been pointed out by Dreyfus (2007a, b, 2013) and McDowell (2007) in particular. I propose a Kantian strategy to close the gap between (...)
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  22. Leibniz on Innate Ideas and Kant on the Origin of the Categories.Alberto Vanzo - 2018 - Archiv für Geschichte der Philosophie 100 (1):19-45.
    In his essay against Eberhard, Kant denies that there are innate concepts. Several scholars take Kant’s statement at face value. They claim that Kant did not endorse concept innatism, that the categories are not innate concepts, and that Kant’s views on innateness are significantly different from Leibniz’s. This paper takes issue with those claims. It argues that Kant’s views on the origin of the intellectual concepts are remarkably similar to Leibniz’s. Given two widespread notions of innateness, the dispositional notion and (...)
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  23. Husserls Kritik an Kants Transzendentalem Idealismus: Erörterung des Phanomenologischen Idealismus.Dominique Pradelle - 2015 - HORIZON. Studies in Phenomenology 4 (2):25-53.
    This study focuses on the essential difference between Kant’s and Husserl’s transcendental Idealism. In fact, Husserl describes in the «Cartesian Meditations» his own ontological thesis as a «transcendental idealism», in which all sorts of entities have to be constituted by an activity of the transcendental subjectivity, so that we have to regard pure consciousness as the ontological origin of all entities in the world. But this study is interested in the two opposite signications of the Kantian copernican inversion. On the (...)
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  24. A crítica de Kant à subjetividade cartesiana.Marco Vinícius de Siqueira Côrtes - 2013 - Dissertation, UFPR, Brazil
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  25. Die Existenziale Analytik Und der Schematismus der Handlung - Eine Interpretation von Sein Und Zeit.Tetsushi Hirano - 2017 - In Schemata. Kultur - System - Geschichte. pp. 205 - 217.
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  26. Imperative Sense and Libidinal Event.Bryan Lueck - 2007 - Dissertation, The Pennsylvania State University
    My dissertation presents a comprehensive rethinking of the Kantian imperative, articulating it on the basis of what I call originary sense. Calling primarily upon the works of Maurice Merleau-Ponty, Gilles Deleuze, and Jean-François Lyotard, I show (1) that sense constitutes the ontologically most basic dimension of our worldly being and (2) that the way in which this sense happens is determinative for our experience of the ethical imperative. By originary sense I mean to name something that is neither sensible sense (...)
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  27. Kant und die moderne Mathematik. (Mit Bezug auf Bertrand Russells und Louis Couturats Werke über die Prinzipien der Mathematik.).Ernst Cassirer - 1907 - Kant-Studien 12 (1-3):1.
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  28. Sublating Kant and the Old Metaphysics: A Reading of the Transition From Being to Essence in Hegel's Logic.Michael Baur - 1998 - The Owl of Minerva 29 (2):139-164.
    Kant’s “transcendental” or “critical” philosophy is an instance of what can be called the “critique of immediacy.” As part of his critical project, Kant argues that one cannot merely assume that there is a reestablished harmony between thought and being. Instead, one must effect a “return to the subject” and examine the forms of thought themselves, in order to determine the extent to which thought and being are commensurable. As a result of his “transcendental turn,” Kant concludes that what at (...)
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  29. "Kant und die Scholastik heute". Vorüberlegungen zu einer Neueinschätzung.Wolfgang Ertl - 2013 - The Geibun-Kenkyu 105 (2):20-40.
    First, I will discuss several reasons as to why there is still almost a reluctance to reading Kant’s philosophy in the context of the scholastic tradition. The focus will be on (i) the label “revolutionary” often attached to Kant’s thought thereby suggesting a radical break with the past, especially with regard to philosophers often perceived as conservative, and (ii) the issue of confessional ramifications (not unrelated to the first point) will also be touched upon, albeit briefly. Then, two examples will (...)
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  30. Chapter 1. Reading Kant in Herder’s Lecture Notes.Steve Naragon - 2015 - In Robert R. Clewis (ed.), Reading Kant's Lectures. De Gruyter. pp. 37-62.
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  31. A Strange Kind of Kantian: Bakhtin’s Reinterpretation of Kant and the Marburg School.Sergeiy Sandler - 2015 - Studies in East European Thought 67 (3-4):165-182.
    This paper looks at the ways in which Mikhail Bakhtin had appropriated the ideas of Kant and of the Marburg neo-Kantian school. While Bakhtin was greatly indebted to Kantian philosophy, and is known to have referred to himself as a neo-Kantian, he rejects the main tenets of neo-Kantianism. Instead, Bakhtin offers a substantial re-interpretation of Kantian thought. His frequent borrowings from neo-Kantian philosophers (Hermann Cohen, Paul Natorp, and others) also follow a distinctive pattern of appropriation, whereby blocks of interconnected ideas (...)
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  32. Reason and Animals: Descartes, Kant, and Mead on the Place of Humans in Nature.Steven Scott Naragon - 1987 - Dissertation, University of Notre Dame
    The question of our place in nature has long been with us. One answer lies in comparing humans with other animals , thereby highlighting the uniquely human. To this end, I examine the distinction between humans and brutes as delineated by Descartes, Kant, and the Chicago pragmatist George Mead. This selection mot merely assures a wide-spectrum of opinion still alive today, it marks a general historical shift from the metaphysical dualism of Descartes' mechanical world and spiritual self, to the epistemic (...)
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  33. El naturalismo trascendental del último Wittgenstein.VÍctor Krebs & João Victor Victor - 1996 - Ideas Y Valores 45:61-75.
    El Naturalismo Trascendental del Ultimo Wittgenstein The present article considers an internal tension in Wittgenstein's late philosophy. In what I call his 'naturalism', Wittgenstein circumscribes philosophical reflection to natural objects, to «making natural history». In his 'transcendentalism' he focuses on the «possibility of phenomena» and distinguishes philosophical method from the method of the natural sciences. I show that his 'transcendentalism' is present in his discussion of rules and prívate language, arguing for an interpretation in terms of a kantian type of (...)
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  34. Hermann von Helmholtz’ Kantkritik.Gregor Schiemann - 2014 - In Christian Krijnen (ed.), Wissenschaftsphilosophie im Neukantianismus. Ansätze – Kontroversen – Wirkungen. Königshausen & Neumann.
    Nach einer kurzen Übersicht über das Leben und Werk von Helmholtz, diskutiere ich die drei Themenbereiche, die für die Beurteilung seines Verhältnisses zu Kant vornehmlich ins Gewicht fallen. Der erste Bereich bildet die Begründung des Energieerhaltungssatzes von 1847, den der späte Helmholtz selbst „durch Kant’s erkenntnistheoretische Ansichten […] beeinflusst“ gesehen hat. Während viele Interpreten diese Selbstauskunft für berechtigt halten, sehe ich in der Struktur der Begründung einen Ausdruck der gegensätzlichen Wissenschaftsauffassungen von Helmholtz und Kant. Als zweites gehe ich auf die (...)
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  35. Diritto e storia in Kant e Hegel, Valerio Rocco Lozano, Marco Sgarbi (eds.). [REVIEW]Elisa Magrì - 2013 - Philosophical Explorations. (2):193-8.
    The review is available online on Estudos Kantianos.
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  36. „ “What is Time?”.Yitzhak Y. Melamed - 2014 - In Aaron Garrett (ed.), The Routledge Handbook of Eighteenth Century Philosophy. Routledge. pp. 232-244.
    Time is one of the most enigmatic notions philosophers have ever dealt with. Once subjected to close examination, almost any feature usually ascribed to time, leads to a plethora of fundamental and hard to resolve questions. Just as philosophers of the eighteenth-century attempted to take account of revolutionary developments in the physical sciences in understanding space, life, and a host of other fundamental aspects of nature (see Jones, Gaukroger, and Smith in this volume) they also engaged in fundamental and fruitful (...)
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  37. Formal A Priori, or Material A Priori: On Scheler's Critique of Kant's Concept of the A Priori.Zhang Renzhi - 2008 - Modern Philosophy 1:016.
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  38. Suočenje zdravoga razuma i kritičkoga uma po Göttingenskoj recenziji Kritike čistoga uma.Ljudevit Fran Ježić - 2013 - Filozofska Istrazivanja 33 (2):299-316.
    Sažetak Da postoji neka malena recenzija čuvene „Kritike čistoga uma“, na koju se Kant osjećao primoran tako odgovoriti da se od početka do kraja svojih „Prolegomena za svaku buduću metafiziku“ stalno s njome razračunava, moglo bi biti poznato boljiim poznavaocima Kantovih spisa, no bit će manje poznato da je ta recenzija – Göttingenska recenzija – ujedno dala povoda da se Kant javno postavi nasuprot onodobnoj filozofiji s kojom je njegova u više važnih pogleda bila srodna, naime škotskoj filozofiji zdravoga razuma. (...)
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1 — 50 / 95