Abstract

In 1999 I published a paper entitled "The Antinomie of Pure Reason and Logical Paradoxes" (I will soon provide an English translation). In it I showed that the four cosmological antinomies in Kant's Critique of Pure Reason have a paradoxical structure, similar to that of the "liar's paradox". Also there I deepened the investigation of paradox as a phenomenon of thought, not as a logical fallacy, and I emphasized the role of the concept of "totality" in the construction and inner dynamics of paradox. Since then it has become clear to me that the Critique of Pure Reason has a paradoxical structure and that transcendental aesthetics and transcendental logic, though antithetical, are nevertheless complementary, not contradictory. This idea has taken on greater force in my book: "Critical Introduction. On the Possibility of Metaphysics as Science in Kantian Critical Philosophy" (2004, still untranslated into English), where I showed that the system of Kantian critical philosophy is a "system of the conciliation of perspectives" and that the "thing-in-itself" plays in this system the role that the "concept of totality" plays in paradoxes and the "concept of infinity" plays in mathematics. By this I have shown that non-Euclidean geometries, quantum mechanics and relativistic physics are synthesized products of our productive imagination, not of empiricism, and that they have not "falsified" Kantian epistemology, but on the contrary, have confirmed it. Next I was concerned with the following problem. I said to myself that if the apriorism and inneism of Kantian epistemology are rigorously valid, then there must be some physiological evidences. I soon found plenty. Against this background I "discovered" Iain McGilchrist and his books on the Internet. Brain lateralism corresponds perfectly to the stereoperspectivism of Kantian epistemology. The left hemisphere (the Emissary, in McGilchrist's terms) is the empiricist and pragmatist hemisphere, the analytic hemisphere, of Euclid's geometry and Aristotle's logic, and the right hemisphere (the Master, in McGilchrist's terms) is the metaphysical and moral hemisphere, the synthetic, creative hemisphere, which encompasses and surpasses all the attributes of the left hemisphere. In this paper I explore the philosophical analogies between McGilchrist's epistemology and Kantian stereoperspectival epistemology (as I call it).