This paper defends Kant against a neo‐Hegelian line of criticism, recently advanced by John McDowell, Robert Pippin, and Sebastian Rödl, targeting Kant's alleged claim that forms of sensibility other than space and time are possible. If correct, the criticism identifies a deep problem in Kant's position and points toward Hegel's position and method as its natural solution. I show that Kant has the philosophical resources to respond effectively to the criticism, notably including the set of claims about the limits of (...) meaningful thought that P. F. Strawson calls Kant's “principle of significance.” By Kant's lights, first, the concept “non‐spatio‐temporal form of sensibility” is meaningless, so he cannot meaningfully grant that such a form is possible; and second, there is no need to prove (e.g., from reflection on pure intellect) that non‐spatio‐temporal forms of sensibility are impossible, because insofar as the concept “knowing” means anything, that meaning is provided by our own always‐already‐spatio‐temporal case. An upshot of the argument is that Kant's two “stems” of knowledge or cognition, sensibility and understanding, are merely aspects of a single epistemic capacity rather than each a separate capacity in its own right. Many today are unwilling to take Kant's claims about the limits of meaningful thought at face value, notwithstanding their ubiquity and explicitness. This paper is therefore an indirect argument on behalf of that dimension of Kant's position: We have something significant to lose in not taking it seriously. (shrink)

The importance of the pure concepts of the understanding (i.e. the categories) within Kant’s system of philosophy is undeniable. As I hope to make clear in this essay, however, the categories are also an essential part of Kant’s critique of Christian Wolff. In particular, I argue that Kant’s development of the categories represents a decisive break with the Wolffian conception of the understanding and that this break is central to understanding the task of the Transcendental Analytic. This break, however, is (...) not merely that Kant affirms while Wolff and his followers deny a sharp distinction between sensibility and the understanding, which is the aspect of Kant’s rejection of Wolff that scholars most frequently note. Rather, this break concerns differences in their views about the understanding itself. For while Wolff conceives of the understanding as a mental capacity to extract and make distinct content already present in the senses, Kant conceives of the understanding in its “real use” as a capacity to produce purely intellectual content. (shrink)

Many scholars claimed that, according to Immanuel Kant, some judgements lack a truth-value: analytic judgements, judgements about items of which humans cannot have experience, judgements of perception, and non-assertoric judgements. However, no one has undertaken an extensive examination of the textual evidence for those claims. Based on an analysis of Kant's texts, I argue that: (1) according to Kant, only judgements of perception are not truth-apt. All other judgements are truth-apt, including analytic judgements and judgements about items of which humans (...) cannot have experience. (2) Kant sometimes states that truth-apt judgements are actual bearers of truth or falsity only when they are taken to state what is actually the case. Kant calls these judgements assertoric. Other texts ascribe truth and falsity to judgements, regardless of whether they are assertoric. Kant's views on truth-aptness raise challenges for correspondentist and coherentist interpretations of Kant's theory of truth; they rule out the identification of Kant's crucial notion of objective validity with truth-aptness; and they imply that Kant was not a verificationist about truth or meaning. (shrink)

The Politics of Orientation provides the first substantial exploration of a surprising theoretical kinship and its rich political implications, between Gilles Deleuze's philosophy and the sociological systems theory of Niklas Luhmann. Through their shared theories of sense, Hannah Richter draws out how the works of Luhmann and Deleuze complement each other in creating worlds where chaos is the norm and order the unlikely and yet remarkably stable exception. From the encounter between Deleuze and Luhmann, Richter develops a novel take on (...) postfoundational ontology where subjects and societies unfold in self-productive relations of sense against a background of complexity. The Politics of Orientation breaks and rebuilds theoretical alliances by reading core concepts and thinkers of Continental Philosophy, from Leibniz to Whitehead and Marx, through this encounter. Most importantly, the book puts Luhmann and Deleuze to work to offer urgently needed insight into the rise of post-truth populism. In our complex democratic societies, Richter argues, orientation against complexity has become the ground of political power, privileging the simplistic narratives of the populist right. (shrink)

By considering the semantic footings of the so-called antinomies of pure reason, this article contributes to the debate about whether Kant was committed to semantic realism or anti-realism. That is, whether verification-transcendent judgements are truth-apt (realism) or not (anti-realism). Against the (empiricist) semantic principle that Strawson, and others, have ascribed to Kant as the “principle of significance,” the bedrock of my article is what I call Kant’s Real Principle of Significance: an extension-based and normative principle stating that a judgement can (...) have no “significance” or “objective validity” (truth-value) without a universally recognizable norm for verifying it. This principle entails semantic anti-realism. I argue that we can extract the principle from the antinomy chapter of KrV, since in there Kant concludes that judgements of the form “the world as such is x” are without “significance” (lack a truth-value) in virtue of being unverifiable as a matter of principle. I propose that Kant’s reference to some of the antinomical judgements as “false” is not incompatible with this anti-realist reading because he operates with two distinct world-concepts: an illegitimate transcendental realist one and a legitimate transcendental idealist one. In contrast to most anti-realist Kant-interpretations, it is furthermore argued that any satisfactory anti-realist construal of Kant’s view must be compatible with his assertion that the thesis in the third antinomy about freedom “can be true.” That requires a thicker conception of “significance” or “objective validity” than what is often ascribed to Kant, which is encapsulated by the Real Principle of Significance. (shrink)

On one reading of Kant’s account of our original representations of space and time, they are, in part, products of the understanding or imagination. On another, they are brute, sensible givens, entirely independent of the understanding. In this article, while I agree with the latter interpretation, I argue for a version of it that does more justice to the insights of the former than others currently available. I claim that Kant’s Transcendental Deduction turns on the representations of space and time (...) as determinate, enduring particulars, whose unity is both given and a product of synthesis. (shrink)