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The contribution analyses the third part of the "Allgemeine Naturgeschichte", written by Kant in 1755, and focuses in particular on the ontological nexus that relate the activity of the soul to the material quality and to the morphology of the organic body. In the course of the analysis, the presence of two argumentative logics of Kant’s discourse will be highlighted. For the first one, the body is a limitation of the spirit, which would fully develop its cognitive faculties if it (...) |
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This publication defends a phenomenalist interpretation of Kant’s idealism, which, however, deviates from usual phenomenalist interpretations in several respects. According to my reading, appearances are the content of representations, but not the true object of cognition. The object to which our cognition refers is rather the thing itself as the transcendental object. Nonetheless, we only cognize them as they appear and not as they are in themselves. Thus the unknowability of things as they are in themselves is retained. In the (...) |
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Are the pure intuitions of space and time, for Kant, dependent upon the understanding's activity? This paper defends the recently popular Self-Affection Thesis : namely, that the pure intuitions require an activity of self-affection—an influence of the understanding on the inner sense. Two systematic objections to this thesis have been raised: The Independence objection claims that SAT undermines the independence of sensibility; the Compatibility objection claims that certain features of space and time are incompatible with being the products of the (...) |
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As far as treatments of causation are concerned, the pre-Kantian 18th century German context has long been dismissed as a period of uniform and unrepentant Leibnizian dogmatism. While there is no question that discussions of issues relating to causation in this period inevitably took Leibniz as their point of departure, it is certainly not the case that the resulting positions were in most cases dogmatically, or in some cases even recognizably, Leibnizian. Instead, German theorists explored a range of positions regarding (...) |
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How do we form concepts like those of three, bicycle and red? According to Kant, we form them by carrying out acts of comparison, reflection and abstraction on information provided by the senses. Kant's answer raised numerous objections from philosophers and psychologists alike. "Kant e la formazione dei concetti" argues that Kant is able to rebut those objections. The book shows that, for Kant, it is possible to perceive objects without employing concepts; it explains how, given those perceptions, we can (...) |
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In his reconstruction of Kant’s critical philosophy as a whole, Deleuze argues that the cognitive and practical faculties are genetically grounded in the affective, enlivening dynamics of the reflecting power of judgment. In this paper I propose to take Kant’s account of self-organisation as model for understanding this genesis of the faculties in terms of a circular causality that is purposively animated from within by a self-productive and self-maintaining tendency. The key argument I develop is that this generative tendency may (...) |
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