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ABSTRACT One of the core issues where interpreters of Kant disagree concerns his alleged Noumenalism—the claim that the objects of our experience, which are in space and time, are underpinned by entities that are not spatio-temporal and that non-spatio-temporally cause our representations of empirical objects. Although there is much textual evidence in favour of Noumenalism, non-Noumenalists have also gathered a significant number of philosophical and exegetical challenges to such a reading of Kant. I present a novel way of understanding the (...) |
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The problem of Kant’s Neglected Alternative is that while his Aesthetic provides an argument that space and time are empirically real – in applying to all appearances – its argument seems to fall short of the conclusion that space and time are transcendentally ideal, in not applying to any things in themselves. By considering an overlooked passage in which Kant explains why his Transcendental Deduction is ‘unavoidably necessary’, I argue that it is not solely in his Aesthetic but more so (...) |
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Hegel’sLogicargues in a manner that is supposed to support a systematic philosophy. But it is difficult to explain how such a systematic argument is supposed to work. For answers, I look to the key transition from the Doctrine of Essence to the Doctrine of the Concept. Here we find discussions of both Spinozist and Kantian systems of philosophy: both are supposed to be helpful, and yet also to be lacking in instructive ways. So the initial hope is that these comparisons (...) |
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Consider the laws of nature—the laws of physics, for example. One familiar philosophical question about laws is this: what is it to be a law of nature? More specifically, is a law of nature a regularity, or a generalization stating a regularity? Or is it something else? Another philosophical question is: how, and to what extent, can we have knowledge of the laws of nature? I am interested here in Kant's answers to these questions, and their place within his broader (...) |
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Hegel seeks to overturn Kant's conclusion that our knowledge is restricted, or that we cannot have knowledge of things as they are in themselves. Understanding this Hegelian ambition requires distinguishing two Kantian characterizations of our epistemic limits: First, we can have knowledge only within the "bounds of experience". Second, we cannot have knowledge of objects that would be accessible only to a divine intellectual intuition, even though the faculty of reason requires us to conceive of such objects. Hegel aims to (...) |
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Two essential Kantian insights are the significance for rationality of the capacity for criticism and the limits of cognition, discovered when criticism is pursued methodically, that are due to the perspectival character of the human standpoint. After a period of disparagement, these Kantian insights have been sympathetically construed and are now discussed within contemporary analytic philosophy. However, if Kant’s assumption of a single, immutable, human framework is jettisoned, then the rationality of historical succession is called into question. Moreover, if the (...) |
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