Immanuel Kant was one of the leading lights of 18th-century philosophy; his work provided the foundations for later revolutionary thinkers such as Hegel and Marx. This work contains the keystone of his critical philosophy - the basis of human knowledge and truth.

This new translation is an extremely welcome addition to the continuing Cambridge Edition of Kant’s works. English-speaking readers of the third Critique have long been hampered by the lack of an adequate translation of this important and difficult work. James Creed Meredith’s much-reprinted translation has charm and elegance, but it is often too loose to be useful for scholarly purposes. Moreover it does not include the first version of Kant’s introduction, the so-called “First Introduction,” which is now recognized as indispensable (...) for an understanding of the work. Werner Pluhar’s more recent translation, which does include the First Introduction, is highly accurate when it confines itself to rendering Kant’s German. However, it is often more of a reconstruction than a translation, containing so many interpretative interpolations that it is often difficult to separate out Kant’s original text from the translator’s contributions. Paul Guyer and Eric Matthews have provided a translation that compares to or exceeds Pluhar’s in its literal approach to the German, but that confines all interpretative material to footnotes and endnotes, so that the text itself, with all its unclarities and ambiguities, lies open to view. In addition, Guyer, as editor of the volume, has provided a great deal of valuable supplementary material. This includes an introduction with an outline of the work and details of the history of its composition and publication, and a wealth of endnotes offering clarifications of the text, background information, and, most strikingly, many references to related passages in Kant’s voluminous writings, particularly in connection with Kant’s earlier writings related to aesthetics. The edition also records differences among the first three editions of the work, and—of particular interest—erasures from and additions to Kant’s manuscript of the First Introduction. Although the introduction and endnotes reflect interpretative views that are sometimes disputable, this supplementary material makes the present edition into a valuable resource even for those able to read the text in German. (shrink)

Engaging with Kant’s transcendental logic seems to be a question of mere scholarly historical interest today. It is most commonly regarded a mixture between logic and psychology or epistemology, and by that, not a serious form of logic. Transcendental logic seems to be of no systematical impact on the concept of logic. My paper aims to disclose a different account on the endeavour of Kant’s transcendental logic in particular and of the “Critique of Pure Reason” (CPR) in general. Kant’s fundamental (...) question is in a revolutionary way aiming to ground the character of necessity of knowledge, which means to justify the claim that thinking in accordance with the forms and principles of formal logic does not lead to sheer tautologies or an unsolved contradiction, but to knowledge that is objectively valid. In a first part, I shall demonstrate the necessity and the significance of this new fundamental question of the CPR with respect to its genesis out of pre-Kantian metaphysics. A brief outline of Kant’s answer to this question, with special emphasis on his revolutionary new comprehension of logical form, will be given as well. A second part shall open up a perspective that lies beyond Kant’s standpoint with reference to Nietzsche and eventually to Hegel. I will answer the question: What knowledge do we achieve about being or actuality by means of formal logic? I will argue that Kant shows that formal logic is the logic of all technical-practical conduct but also, at least indirectly, the limitation of the technical-practical knowledge and its legitimate sphere of application. (shrink)