"Kant and the Capacity to Judge" will prove to be an important and influential event in Kant studies and in philosophy.

Falk Wunderlich präsentiert einen grundlegend neuen Ansatz zum Verständnis der Kant'schen Bewusstseinstheorie. Im ersten Teil bietet er eine detaillierte Rekonstruktion der bewusstseinstheoretischen Diskussionen des 18. Jahrhunderts. Im Mittelpunkt steht dabei die Rekonstruktion des Geflechts von Diskussionen, in dessen Kontext sich Kants Überlegungen bewegen. Auf diese zeitgenössischen Debatten werden im zweiten Teil Kants bewusstseinstheoretische Ansätze bezogen. Der Autor vertritt die These, dass Kant die zeitgenössischen Standardansichten über Bewusstsein, Apperzeption und Selbstbewusstsein entgegen dem Anschein nur einschränkt modifiziert und ihre begrifflichen Grundlagen beibehält. (...) Schließlich wird vor dem Hintergrund dieser Kontextualisierung eine alternative Interpretation der transzendentalen Deduktion entwickelt. (shrink)

IDEAS. and. MECHANISM. Essays on Early Modern Philosophy MARGARET DAULER WILSON For more than three decades, Margaret Wilson's essays on early modern philosophy have influenced scholarly debate. Many are considered  ...

Kant famously declares that “although all our cognition commences with experience, … it does not on that account all arise from experience”. This marks Kant’s disagreement with empiricism, and his contention that human knowledge and experience require both sensation and the use of certain a priori concepts, the Categories. However, this is only the surface of Kant’s much deeper, though neglected view about the nature of reason and judgment. Kant holds that even our a priori concepts are acquired, not from (...) sensation, but “originally,” because our mind has a fundamental capacity to judge that, upon sensory stimulation, generates the Categories through its basic logical functions of judgment. This “epigenesis” of reason and our fundamental capacity to judge that drives it is the topic of Longuenesse’s fascinating book, and the source of her title. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Leibniz on Innate Ideas and the Early Reactions to the Publication of the Nouveaux Essais (1765)* GIORGIO TONELLI LIzmNIz' Nouve~ Essais,written in 1703-1705 (citedhereafter as NE), were posthumously published by Raspe x in 1765, at the beginning of a Leibniz revivalwhich was alsomarked by thelargeDutens editionof 1768. As the greatupheaval in Kant's thought took place in 1769, and as thisupheaval had as one of itsmain characteristicsthe rejection of sensibility (...) as the sole source of knowledge,2 it is easy to infer that Kant's reading of the NE may have been one of the elements prompting him to adopt his new solution. It is not the ambition of this paper to answer that difficult question: rather it is an attempt towards clearing the ground for an answer to it, by inquiring into the early reactions of philosophical circles, especially German, to the appearance of the NE. To what extent was the significance of the particular doctrines expounded in the NE noticed? To what extent did contemporary philosophers realize that these were to profoundly modify the picture of Leibniz' psychological tenets? And, therefore, to what extent could Kant have been stimulated by a widespread reaction to pay special attention to the peeu!ia~lies of that work7 In conformity with this purpose, I shall focus my research on the question o/the origin of knowledge. As it is my task to reconstruct a general philosophical atmosphere, I will not confine my research to philosophic reactions prior to 1769, but will also take into consideration some attitudes of the following decade. As frequently happens in the history of ideas, the impact of a certain event may be noticed almost immediately after its occurrence, but the documentation of its effects may be available only after a certain delay. But they are nevertheless indicative of that prior impact. Before starting this enquiry, I shall: (1) point out the difference between the doctrine in question as it is expounded in the NE and as it appeared in the previously published works of Leibniz; (2) examine the interpretations of Leibniz' psychology prior to 1765, especially as represented in the version which was accepted by Wolff and incorporated into his system. * I want to expressmy gratitude to my friend Dr. Heinrieh Schepers,Director of the LeibnizStelle of Miinster University, for severalreferences and suggestions,and for his sympathy with the subjectof this paper. 1 Oeuvres philosophique$ latines et franfaises du feu Mr. de Leibniz tir~es de ses Manuscrits qui #e conservent dans la Biblioth~que royale ~ Hanovre et publi~es par M. Rud. Eric Raspe. Avec une preface de Mr. Kaestner, Professeur en math$matique d GOttingue (Amsterdam et Leipzig, 1765). Cf. (3. Tondli, "Die Umwiilzung yon 1769 bed Kant," Kant-Studien,LIV (1963), 369 ft. [437] 438 HISTORY OF PHILOSOPHY I. It is an obvious principle in Leibniz' metaphysics that all knowledge stems from the interior of the soul, or monad: from this point of view, it may correctly be stated that for Leibniz all knowledge is innate. It is equally obvious in our day that Leibniz held that there is a basic distinction between the way we know necesstwy and universal truths, emerging from the soul's intellect, and the way we know contingent and particular truths, emerging from the soul's sensibility. Therefore, from a psychological and exoteric point of view (as in the NE) the first kind of truths may be called innate (par excellence), while the second may be called acquired. As it happened, the works of Leibniz published prior to 1765 almost exclusively represented the general metaphysical point of view, and this led to a fatal distortion of his thought by his followers. The interpretations of Leibniz were from the very beginningm and still are in our day---profoundly influenced by the fact that many of Leibniz' works were not published in his lifetime, but appeared (and still shall appear) posthumously during more than two centuries. Consequently the distinction between the origin of necessary and the origin of contingent truths was generally overlooked. This is clearly explained by an examination of Leibniz' worksa which were published before his death (1716) and shortly thereafter. One of the most influential... (shrink)

What did Leibniz have to contribute to the philosophy of mind? To judge from textbooks in the philosophy of mind, and even Leibniz commentaries, the answer is: not much. That may be because Leibniz’s philosophy of mind looks roughly like a Cartesian philosophy of mind. Like Descartes and his followers, Leibniz claims that the mind is immaterial and immortal; that it is a thinking thing ; that it is a different kind of thing from body and obeys its own laws; (...) and that it comes stocked with innate truth-tracking intellectual ideas and an epistemically troubling habit of forming confused sensory ideas on the occasion of external corporeal events. Nothing is new. Of course, Leibniz adds unconscious perceptions to the mind in the form of his famous petites perceptions, and he offers a unique solution to the problem of mind-body interaction in the form of his infamous pre-established harmony. In the overall scheme of things, however, these look like minor alterations in a philosophy of mind that the Cartesians had been advocating for some fifty years. Or so it appears. (shrink)

In the 20th century, the role of the unconscious in Kant s philosophy has been in great part neglected by Kant scholars. Nevertheless, the unconscious, the other of consciousness, is a key problem of the critical philosophy. The purpose of the volume is to fill a substantial gap in Kant research and to offer a complete survey of the topic in different areas of research, such as history of philosophy, philosophy of mind, aesthetics, moral philosophy, and anthropology. ".

An examination of leibniz's doctrines of expressive degrees of perception suggest on textual grounds that representations are characterized as more or less 'distinct' or 'confused' in three different senses, Corresponding to the scope of content represent"ed", The degree of awareness accompanying the represent"ing" of that content, And the internal articulation of the idea expressed by such a representation. Following leibniz's rationalistic strategy of explaining representation in terms of inference permits a unified interpretation of these varieties of distinctness of perception and (...) ideas and hence of the phenomena they explain: causal interaction, Sensations and sensory phantasm, And understanding. (shrink)

Some claim Kant’s commitment to the explanatory priority of judgments over concepts is one of his most important contributions to the philosophy of mind. There is, however, extensive disagreement over the nature and extent of this commitment. Existing interpretations ignore a substantial body of textual evidence and offer no account of the origins of Kant’s view. This paper corrects for these deficiencies. I explain, first, the relevant accounts of concept possession Kant encountered in the writings of his predecessors; and, second, (...) how within this context he first expressed a commitment to the view that conceptual content is explanatorily dependent on acts of judgment. I then argue that Kant endorsed a second form of discursive primacy, namely, the view that every use of a concept in conscious thought about an object has the form of a judgment. (shrink)

Leibniz explains both activity and sensation in terms of the relative distinctness of perception. This paper argues that the systematic connection between activity and sensation is illuminated by Leibniz’s use of distinctness in analyzing each. Leibnizian sensation involves two levels of activity: on one level, the relative forcefulness of an expression enables certain expressions to stand out against the perceptual field, but in addition to this there is an activity of the mind that enables sensory experience. This connection of mental (...) activity and perceptual distinctness enables us to better appreciate the fundamental role perceptual distinctness plays in Leibniz’s theory of sensation. (shrink)