The aim of this paper is to show that for Kant, a combination of epigenesis and monogenesis is the condition of possibility of anthropology as he conceives of it and that moreover, this has crucial implications for the biological dimension of his account of human nature. More precisely, I begin by arguing that Kant’s conception of mankind as a natural species is based on two premises: firstly the biological unity of the human species (monogenesis of the human races); and secondly (...) the existence of ‘seeds’ which may or may not develop depending on the environment (epigenesis of human natural predispositions). I then turn to Kant’s account of man’s natural predispositions and show that far from being limited to the issue of races, it encompasses unexpected human features such as gender, temperaments and nations. These predispositions, I argue, are means to the realisation of Nature’s overall purpose for the human species. This allows me to conclude that man’s biological determinism leads to the species’ preservation, cultivation and civilisation. (shrink)

The aim of this paper is to show that for Kant, a combination of epigenesis and monogenesis is the condition of possibility of anthropology as he conceives of it and that moreover, this has crucial implications for the biological dimension of his account of human nature. More precisely, I begin by arguing that Kant’s conception of mankind as a natural species is based on two premises: firstly the biological unity of the human species (monogenesis of the human races); and secondly (...) the existence of ‘seeds’ which may or may not develop depending on the environment (epigenesis of human natural predispositions). I then turn to Kant’s account of man’s natural predispositions and show that far from being limited to the issue of races, it encompasses unexpected human features such as gender, temperaments and nations. These predispositions, I argue, are means to the realisation of Nature’s overall purpose for the human species. This allows me to conclude that man’s biological determinism leads to the species’ preservation, cultivation and civilisation. (shrink)

Kant’s treatment of organic phenomena in the third _Critique_ is relatively well-known. Less known is that Schelling offered an original answer to the same problems in his early writings on the philosophy of nature. Even less known is the significance of his rethinking of the role of chemistry in his approach to organic phenomena. In this article, after outlining the problem of organic phenomena at the end of the eighteenth century, I reconstruct Schelling’s account of chemistry against the background of (...) Kant’s theory of matter. I show that, while Schelling endorses Kant’s verdict that chemistry is not a proper science, he nevertheless assigns to it a far greater scope and explanatory power than Kant does. After that, I briefly sketch Schelling’s solution to the problem of organic phenomena while stressing the significance of his thinking about chemistry for this solution. (shrink)

Kant used transcendental reflection to distinguish in judgment what belongs to its form and what to its material. Regarding the form of judgment, Buchdahl’s work highlights the analogies between the different levels of judgment in Kant’s transcendental ontology. He uses the explicit contingency of judgments of the system of nature to illuminate the contingency of judgments of objects in general. In the Critique of pure reason, Kant had left much of the work of judgment to the unconscious imagination. Fichte and (...) Schelling attempted to make conscious and determinate the work of the unconscious imagination, but found themselves unable to avoid a reflexive regress in trying to objectify and provide a foundation for the activity of the self in judgment. Buchdahl also clarifies the role Kant gave to the object in judgment, as the indeterminate ‘thinghood’ remaining once all forms of cognition are abstracted. Fichte represented this objective side of consciousness as the not-I, as the limit of the activity of the I, as an unconscious, alien element within consciousness. Schelling struggled to illuminate this unconscious object in judgment, to provide a construction of nature, without dissolving its positive presence into abstract formulations. In pursuing relentlessly Kant’s critique of judgment, Fichte and Schelling exposed its opaque points and problematized the ambition to build a complete system of philosophy.Author Keywords: Kant; Fichte; Schelling; Judgment; Imagination; Naturphilosophie. (shrink)

In this paper, I attempt to reconstruct Schelling’s theory of organism, primarily as it is elaborated in the First Outline of a System of the Philosophy of Nature and the Introduction to the Outline. First, I discuss the challenge that the properties of organisms presented to the dominant scientific viewpoint by the end of the eighteenth century. I present different responses to this challenge, including reductive materialism, metaphysical and heuristic vitalism, and the Kantian response, and I situate Schelling’s account of (...) organism with respect to these responses. I argue that while Schelling agrees with vitalism in that he wants to preserve the specificity of organic phenomena, he rejects principles such as vital forces or the formative drive postulated by vitalism, even for purely heuristic purposes. I argue that Schelling understands organisms fundamentally in terms of the coordinated functioning of their organs. I further clarify Schelling’s account of problematic organic phenomena by focusing on his treatment of the relation between organic activity and organic receptivity. For Schelling, organic activity and organic receptivity mutually condition each other. I provide a detailed account of how this is supposed to work. (shrink)