ABSTRACT As has long been recognized, Arthur Schopenhauer’s intellectual encounter with the Orient represents a departure from previous Western philosophers’ approaches to it. What has been less appreciated, however, is that this encounter also marks a pivotal moment in the modern critique of systematic philosophies of history. Since Schopenhauer doubted that there was any logic in history, either in the form of a providential plan or a rationally intelligible structure, he impugned both history’s scientific status and its significance for an (...) understanding of the human condition. Rejecting both Christian eschatology and the modern theory of progress, he opted instead for a transhistorical perspective. This denigration of history, which had far-reaching repercussions in the latter half of the nineteenth century, must be understood in light of Schopenhauer’s engagement with non-Western philosophy. Schopenhauer’s devaluation of the significance of historical difference, in stark opposition to the philosophers of history who preceded him, contributed to his receptivity to non-Western thought; and his belief in the affinity between his own transhistorical perspective and the teachings of Hinduism and Buddhism informed his antagonism to contemporary historical narratives and theories. (shrink)

Pretendemos neste artigo examinar a aparente incompatibilidade entre a concepção, exposta na terceira Crítica kantiana, do jogo livre ou harmonia entre as faculdades da Imaginação e do Entendimento e a Dedução Transcendental das Categorias da primeira das Críticas kantianas, na medida em que a primeira parece afirmar que a Imaginação pode apreender “sem conceitos” um objeto intuído, ao passo que a última parece submeter todas estas apreensões à posse a priori de um conceito. De modo a realizar este exame, vamos (...) considerar as posições assumidas por alguns dos mais proeminentes interpretes da filosofia de Kant. (shrink)