There can be little doubt that without Spinoza, German Idealism would have been just as impossible as it would have been without Kant. Yet the precise nature of Spinoza's influence on the German Idealists has hardly been studied in detail. This volume of essays by leading scholars sheds light on how the appropriation of Spinoza by Fichte, Schelling and Hegel grew out of the reception of his philosophy by, among others, Lessing, Mendelssohn, Jacobi, Herder, Goethe, Schleiermacher, Maimon and, of course, (...) Kant. The volume thus not only illuminates the history of Spinoza's thought, but also initiates a genuine philosophical dialogue between the ideas of Spinoza and those of the German Idealists. The issues at stake - the value of humanity; the possibility and importance of self-negation; the nature and value of reason and imagination; human freedom; teleology; intuitive knowledge; the nature of God - remain of the highest philosophical importance today. (shrink)

In this important study D. M. Armstrong offers a comprehensive system of analytical metaphysics that synthesises but also develops his thinking over the last twenty years. Armstrong's analysis, which acknowledges the 'logical atomism' of Russell and Wittgenstein, makes facts the fundamental constituents of the world, examining properties, relations, numbers, classes, possibility and necessity, dispositions, causes and laws. All these, it is argued, find their place and can be understood inside a scheme of states of affairs. This is a comprehensive and (...) rigorously this-worldly account of the most general features of reality, argued from a distinctive philosophical perspective, and it will appeal to a wide readership in analytical philosophy. (shrink)

Vernünfftige Gedancken von Gott, der Welt und der Seele des Menschen, auch allen Dingen überhaupt -- Christian Freyherrn von Wolf Erinnerung, wie er es künftig mit den Einwürfen halten will, die wider seine Schriften gemacht werden.

Leibniz’s views on modality are among the most discussed by his interpreters. Although most of the discussion has focused on Leibniz’s analyses of modality, this essay explores Leibniz’s grounding of modality. Leibniz holds that possibilities and possibilia are grounded in the intellect of God. Although other early moderns agreed that modal truths are in some way dependent on God, there were sharp disagreements surrounding two distinct questions: (1) On what in God do modal truths and modal truth-makers depend? (2) What (...) is the manner(s) of dependence by which modal truths and modal truth-makers depend on God? Very roughly, Leibniz’s own answers are: (1) God’s intellect and (2) a form of ontological dependence. The essay first distinguishes Leibniz’s account from two nearby (and often misunderstood) alternatives found in Descartes and Spinoza. It then examines Leibniz’s theory in detail, showing how, on his account, God’s ideas provide both truth-makers for possibilities and necessities and an ontological foothold for those truth-makers, thereby explaining modal truths. Along the way, it suggests several refinements and possible amendments to Leibniz’s grounding thesis. It then defends Leibniz against a pair of recent objections by Robert Merrihew Adams and Andrew Chignell that invoke the early work of Kant. I conclude that whereas Leibniz’s alternative avoids collapsing into yet another form of Spinozism, the alternatives proposed by Adams, Chignell, and the early Kant do not. (shrink)

Spinoza ’s letter of June 2, 1674 to his friend Jarig Jelles addresses several distinct and important issues in Spinoza ’s philosophy. It explains briefly the core of Spinoza ’s disagreement with Hobbes’ political theory, develops his innovative understanding of numbers, and elaborates on Spinoza ’s refusal to describe God as one or single. Then, toward the end of the letter, Spinoza writes: With regard to the statement that figure is a negation and not anything positive, it is obvious that (...) matter in its totality, considered without limitation [indefinitè consideratam], can have no figure, and that figure applies only to finite and determinate bodies. For he who says that he apprehends a figure, thereby means to indicate simply this, that he apprehends a determinate thing and the manner of its determination. This determination therefore does not pertain to the thing in regard to its being [esse]; on the contrary, it is its non-being [non-esse]. So since figure is nothing but determination, and determination is negation [Quia ergo figura non aliud, quam determinatio, et determinatio negatio est], figure can be nothing other than negation, as has been said. Arguably, what is most notable about this letter is the fate of a single subordinate clause which appears in the last sentence of this passage: et determinatio negatio est. That clause was to be adopted by Hegel and transformed into the slogan of his own dialectical method: Omnis determinatio est negatio. Of further significance is the fact that, while Hegel does credit Spinoza with the discovery of this most fundamental insight, he believes Spinoza failed to appreciate the importance of his discovery. The issue of negation and the possibility of self-negation stand at the very center of the philosophical dialogue between the systems of Spinoza and Hegel, and in this paper I will attempt to provide a preliminary explication of this foundational debate between the two systems. In the first part of the paper I will argue that the “determination is negation” formula has been understood in at least three distinct senses among the German Idealists, and as a result many of the participants in the discussion of this formula were actually talking past each other. The clarification of the three distinct senses of the formula will lead, in the second part of the paper, to a more precise evaluation of the fundamental debate between Spinoza and Hegel regarding the possibility of self-negation. In this part I will evaluate the validity of each interpretation of the determination formula, and motivate the positions of the various participants in the debate. (shrink)

In his lectures, Kant suggested to his students that the freedom of a divine holy will is “easier to comprehend than that of the human will,”(28:609) but this suggestion has remained neglected. After a review of some of Kant’s familiar claims about the will (in general), and about the divine holy will in particular, I consider how these claims give rise to some initial objections to that conception. Then I defend an interpretation of Kant’s conception of the divine will, and (...) of its historical development in relation to Leibniz and Spinoza, that identifies the content, origin, and role of God’s representations in a way that is responsive to some of the historical and contemporary problems. Finally, I trace a few of the implications of this account of the divine will for our understanding Kant’s account of freedom more generally, including human freedom. (shrink)

Kant says that it can be rational to accept propositions on the basis of non-epistemic or broadly practical considerations, even if those propositions include “transcendental ideas” of supersensible objects. He also worries, however, about how such ideas (of freedom, the soul, noumenal grounds, God, the kingdom of ends, and things-in-themselves generally) acquire genuine positive content in the absence of an appropriate connection to intuitional experience. How can we be sure that the ideas are not empty “thought-entities (Gedankendinge)”—that is, speculative fancies (...) that do not and perhaps even cannot have referents in reality? In this paper I argue for an account of the fundamental problem here (i.e. that it is based in a concern about whether or not the objects of such ideas are "really possible" in Kant's technical sense). I then critically evaluate Kant's three proposed solutions to the problem. The third one involves an appeal to the complicated doctrine of "symbolization" that becomes prominent in Kant's later works. -/- . (shrink)

This book explores Kant's views on the concept of God and on the attempt to demonstrate God's existence as a means of understanding Kant's work as a whole and of achieving a proper appreciation of the contents of Kant's moral faith.

Truth and Ontology concludes that some truths do not depend on being in any substantive way at all.

The search for God is dictated not from without but from a profound sense of one's own moral being and worthiness to be happy. The core of Immanuel Kant's argument remains relevant to the experience of ordinary men and women. He wished to strengthen, not undermine, belief in God and in the spiritual nature of humankind. This 1763 essay is imporrtant in understanding the development of Kant's thought. It exposed the flaw in the Cartesian argument that the existence of a (...) perfect being could be deduced from an idea or concept of such. Similarly, Kant saw the problem inherent in the Leibnizian view of a philosophical system modeled on mathematics: a philosopher who, like a mathematician, began with an arbitrary definition remained trapped in a circle of words. In The One Possible Basis for a Demonstration of the Existence of God , Kant diverged from the familiar forms of ontological argument. The result was a brilliant approach to divine being that anticipated his mature Critique of Pure Reason. With this Bison Book edition, The One Possible Basis appears in paperback for the first time. Gordon Treash's English translation, the only modern one, faces pages containing the original German. Treash, who is a professor of philosophy at Mount Allison University, Sackville, New Brunswick, edited, with Paul A. Bogaard, Metaphysics as Foundation: Essays in Honor of Ivor Leclerc . Also available as a Bison Book is Kant's last major essay, The Conflict of the Faculties (1992). (shrink)

Kant's speculative theistic proof rests on a distinction between “logical” and “real” modality that he developed very early in the pre-critical period. The only way to explain facts about real possibility, according to Kant, is to appeal to the properties of a unique, necessary, and “most real” being. Here I reconstruct the proof in its historical context, focusing on the role played by the theory of modality both in motivating the argument (in the pre-critical period) and, ultimately, in undoing it (...) as a source of knowledge of God's existence (in the critical period). Along the way I examine Kant's version of the now-popular “actualist” thesis that facts about what is possible must be explained by facts about what is actual. I conclude by discussing why the critical Kant claims both that there are rational grounds for accepting the conclusion of his theistic proof, and that such acceptance can not count as knowledge. This is important, I argue, because the same considerations ultimately motivate his prohibition on knowledge of things-in-themselves generally. -/- . (shrink)

Most work in Kant’s epistemology focuses on what happens “upstream” from experience, prior to the formation of conscious propositional attitudes. By contrast, this essay focuses on what happens "downstream": the formation of assent (Fuerwahrhalten) in its various modes. The mode of assent that Kant calls "Belief" (Glaube) is the main topic: not only moral Belief but also "pragmatic" and "doctrinal" Belief as well. I argue that Kant’s discussion shows that we should reject standard accounts of the extent to which theoretical (...) reason can provide justified assent about things-in-themselves, in favor of one that is much more liberal. Interpretive benefits are not the only results of the discussion, however. I also hope it will become clear along the way that there is such a thing as Kantian Belief, and that we often have quite a lot of it. -/- . (shrink)

In this important study D. M. Armstrong offers a comprehensive system of analytical metaphysics that synthesises but also develops his thinking over the last twenty years. Armstrong's analysis, which acknowledges the 'logical atomism' of Russell and Wittgenstein, makes facts the fundamental constituents of the world, examining properties, relations, numbers, classes, possibility and necessity, dispositions, causes and laws. All these, it is argued, find their place and can be understood inside a scheme of states of affairs. This is a comprehensive and (...) rigorously this-worldly account of the most general features of reality, argued from a distinctive philosophical perspective, and it will appeal to a wide readership in analytical philosophy. (shrink)

The capacity to represent things to ourselves as possible plays a crucial role both in everyday thinking and in philosophical reasoning; this volume offers much-needed philosophical illumination of conceivability, possibility, and the relations between them.

There is a long tradition in philosophy of using a priori methods to draw conclusions about what is possible and what is necessary, and often in turn to draw conclusions about matters of substantive metaphysics. Arguments like this typically have three steps: first an epistemic claim , from there to a modal claim , and from there to a metaphysical claim.

Leibniz and Kant were the most important figures in German philosophy from the late 17th to the early 19th century. This volume examines the relationships between their philosophies, illuminating fundamental questions of metaphysics, epistemology, and philosophical theology, and assessing Kant's understanding of his philosophical predecessor.

Kant's claim that modality is a 'category' provides an approach to modality to be contrasted with Lewis's reductive analysis. Lewis's position is unsatisfactory, since it depends on an inherently modal conception of a world. This suggests that modality is 'primitive'; and the Kantian position is a prima facie plausible position of this kind, which is filled out by considering the relationship between modality and inference. This provides a context for comparing the Kantian position with Wright's non-cognitivist 'conventionalism'. Wright's position is (...) vulnerable to the type of argument used against ethical non-cognitivism, and the Kantian position is further confirmed by Blackburn's acknowledgment that modality is 'antinaturalistic to its core'. The position is further elaborated to show that it can accommodate the famous Kripkean categories of the empirically necessary and the contingent a priori, and finally defended against the criticisms used by Quine against Carnap. (shrink)

Kant holds that in order to have knowledge of an object, a subject must be able to “prove” that the object is really possible—i.e., prove that there is neither logical inconsistency nor “real repugnance” between its properties. This is (usually) easy to do with respect to empirical objects, but (usually) impossible to do with respect to particular things-in-themselves. In the first section of the paper I argue that an important predecessor of Kant’s account of our ignorance of real possibility can (...) be found in Locke’s Essay Concerning Human Understanding. In the middle sections I discuss the way in which our inability to prove the real possibility of things-in-themselves motivates Kant’s famous prohibition on certain kinds of knowledge-claims about them. In the final section I examine Hegel’s attempts to dissolve this problem of real repugnance and thereby remove an inherited obstacle to speculative knowledge of the supersensible. -/- . (shrink)

In the modern discussions about possibility of synthetic a priori propositions, the theory of definition has a fundamental importance, because the most definition’s theories hold that analytic judgments are involved by explicit definition . However, for Kant –first author who pointed out the distinction between analytic and synthetic propositions–many analytic judgments are made by analysis of concepts which need not first be established by definition. Moreover, for him not all a priori knowledge is analytic. The statement that not all analytic (...) judgment is derived from definition and possibility of synthetic a priori knowledge, indicates Kant didn’t believe, contrary to modern theories about analytic judgment, the definition is an essential ground of knowledge. (shrink)

: In a short and much-neglected passage in the second Critique, Kant discusses the threat posed to human freedom by theological determinism. In this paper we present an interpretation of Kant’s conception of and response to this threat. Regarding his conception, we argue that he addresses two versions of the threat: either God causes appearances directly or he does so indirectly by causing things in themselves which in turn cause appearances. Kant’s response to the first version is that God cannot (...) cause appearances directly because they depend essentially on the passive sensibility of finite beings. Kant’s response to the second version is that human beings are endowed with transcendental freedom, which blocks the causal transitivity that is presupposed by this version. We also contrast his position on this topic with Leibniz’s and Spinoza’s. (shrink)

In the modern discussions about possibility of synthetic a priori propositions, the theory of definition has a fundamental importance, because the most definition’s theories hold that analytic judgments are involved by explicit definition. However, for Kant –first author who pointed out the distinction between analytic and synthetic propositions–many analytic judgments are made by analysis of concepts which need not first be established by definition. Moreover, for him not all a priori knowledge is analytic. The statement that not all analytic judgment (...) is derived from definition and possibility of synthetic a priori knowledge, indicates Kant didn’t believe, contrary to modern theories about analytic judgment, the definition is an essential ground of knowledge. (shrink)

Dieses Werk ist Teil der Buchreihe TREDITION CLASSICS. Der Verlag tredition aus Hamburg veroffentlicht in der Buchreihe TREDITION CLASSICS Werke aus mehr als zwei Jahrtausenden. Diese waren zu einem Grossteil vergriffen oder nur noch antiquarisch erhaltlich. Mit der Buchreihe TREDITION CLASSICS verfolgt tredition das Ziel, tausende Klassiker der Weltliteratur verschiedener Sprachen wieder als gedruckte Bucher zu verlegen - und das weltweit! Die Buchreihe dient zur Bewahrung der Literatur und Forderung der Kultur. Sie tragt so dazu bei, dass viele tausend Werke (...) nicht in Vergessenheit geraten. (shrink)

This intellectual biography of Immanuel Kant's early years--from 1747 when his first book was published, to 1770 when his Critique of Pure Reason was about to be printed--makes an outstanding contribution to Kant scholarship. Schonfeld meticulously examines almost all of Kant's early works, summarizes their content, and exhibits their shortcomings and strengths. He places the early theories in their historical context and describes the scientific discoveries and philosophical innovations that distinguish Kant's pre-critical works. Schonfeld argues that these works were all (...) aspects of a single project carried out by Kant to reconcile metaphysical and scientific perspectives and combine them into a coherent model of nature. (shrink)

The capacity to represent things to ourselves as possible plays a crucial role both in everyday thinking and in philosophical reasoning; this volume offers much-needed philosophical illumination of conceivability, possibility, and the relations between them. Thirteen leading philosophers present specially-written essays, and a substantial introduction is provided by the volume editors, who demonstrate the importance of these topics to a wide range of issues in contemporary philosophy.

Kant's claim that modality is a 'category' provides an approach to modality to be contrasted with Lewis's reductive analysis. Lewis's position is unsatisfactory, since it depends on an inherently modal conception of a world. This suggests that modality is 'primitive'; and the Kantian position is a prima facie plausible position of this kind, which is filled out by considering the relationship between modality and inference. This provides a context for comparing the Kantian position with Wright's non-cognitivist 'conventionalism'. Wright's position is (...) vulnerable to the type of argument used against ethical non-cognitivism, and the Kantian position is further confirmed by Blackburn's acknowledgment that modality is 'antinaturalistic to its core'. The position is further elaborated to show that it can accommodate the famous Kripkean categories of the empirically necessary and the contingent a priori, and finally defended against the criticisms used by Quine against Carnap. (shrink)