Talk at University of Turin, 'Kant, oltre Kant, May 5th 2023. --- -/- It is useful, while keeping in mind a holistic approach, to concentrate on a common theme in Kant’s text, which it will turn out is the quintessential element of his novel ‘way of thinking’, as he himself put it in preface of the second edition of the Critique of Pure Reason. This common theme is the idea of synthesis, which is what holds together, and is the entryway (...) to, all the other familiar aspects of Kant’s thought: his concept of self-consciousness or how mind is involved in cognition, his ideas about the role of the imagination, his theory of knowledge and his metaphysics of experience, and not unimportantly, its relation to what is probably the most Kantian element here: the categories of the understanding as the first principles of knowledge. But the meaning of synthesis and its role in its various facets, though frequently the subject of discussion in papers and monographs alike, is hardly understood in contemporary Kant scholarship. Most readings of the text of the Deduction, the part in which Kant elucidates his concept of synthesis, exhibit a shallow, mechanical understanding of it. -/- A compounding factor is that synthesis can’t really be understood independently of the other aforementioned elements of Kant’s thought. Grasping the meaning of synthesis implies coming to grips with his concept of self-consciousness and the way both self-consciousness and the categories are intricately and intimately involved. Most interpretations consider these aspects too much as if they were indeed separable faculties or entities that serve separable functions, undercutting an important feature of Kant’s metaphysics: the possibility of a priori unified cognition, for which an indivisible self-legislating subject is responsible. Rather, they are expressions of various aspects of a singular function of the mind as the ground of possible unified knowledge. -/- One striking example of such a superficial reading of the text is the way the relation between figurative synthesis and intellectual synthesis—or in the case of the A-Deduction the threefold synthesis—is standardly interpreted, as if the two are independent or quasi-independent functions of different faculties of the mind, the imagination and the understanding. In this paper, I focus on the relation between figurative and intellectual synthesis, while arguing that failing to understand this properly, indeed the relation between the imagination and the understanding, leads to a vicious regress in the explanation of the ground of knowledge, for which a priori synthesis is specifically designed. In other words, failing to see the intimate relation between the imagination and the understanding, the very identity that lies at their root, risks losing sight of the primary aim of Kant’s thought: the possibility of a priori unified knowledge. (shrink)

This is an essay on Kant's neglected late tract On a Recently Adopted Prominent Tone in Philosophy (RTP) and Derrida's oblique commentary on this work in his D'un ton apocalyptique adopté naguère en philosophie. The theme of the essay is metaphilosophical and considers issues concerning the nature of critical philosophy, fanaticism (Schwärmerei), and the use of religious tropes in philosophy. I am primarily interested in the ways in which RTP thematises the legitimacy of speaking in an exalted, quasi-religious tone apropos (...) of the authority of Reason as a self-legitimising capacity in philosophical speech. An important additional reason for taking a closer look at this text is because the late Jacques Derrida (1930–2004) took a great interest in this work of Kant’s and, indeed, emphasised, rightly I think, that despite its prima facie rhetorically charged, polemical nature this work—which might at first be taken to be merely a lampoon—is anything but insignificant in Kant’s œuvre. Derrida’s On a Recently Adopted Apocalyptic Tone in Philosophy, originally published in 1983, is an oblique commentary on Kant’s RTP, and aims to expose to view the alleged hidden underpinnings of Kant’s polemic against exaltation or fanaticism (Schwärmerei) in philosophy. Derrida tries to show that Kant’s appeal for tonal moderation in philosophy, for a measured speech, which should rein in exalted modes of speech, is itself not neutral and rather fundamentally biased against an exalted, quasi-religious, manner of thought. It is evident that, as he himself notes early on in RTP, Kant is predisposed towards a more Aristotelian, academic kind of philosophy, which adopts a “proper” tone or pitch in philosophical debate, but Derrida claims that Kant himself raises his voice precisely in lampooning exalted thinkers. I am particularly interested in the extent to which Derrida’s critique manifests a fundamental misapprehension of the Kantian mode of moderating critique. By expounding this misapprehension, Kant’s own reasons for his philippic against religious or quasi-religious talk in philosophy are foregrounded, thus showing the nature of properly critical thought. At the same time, I shall show how Derrida underestimates the self-reflexivity, and hence properly critical, self-authorising mode of thinking, underlying his own oblique references to the adieu as a trope for quasi-transcendental intentionality towards the so-called ‘Other’. (shrink)

In this paper, I discuss the debate on Kant and nonconceptual content. Inspired by Kant’s account of the intimate relation between intuition and concepts, McDowell (1996) has forcefully argued that the relation between sensible content and concepts is such that sensible content does not severally contribute to cognition but always only in conjunction with concepts. This view is known as conceptualism. Recently, Kantians Robert Hanna and Lucy Allais, among others, have brought against this view the charge that it neglects the (...) possibility of the existence of essentially nonconceptual content that is not conceptualised or subject to conceptualisation. Their critique of McDowell amounts to nonconceptualism. However, both views, conceptualist and nonconceptualist, share the assumption that intuition is synthesised content in Kant’s sense. My interest is not in the validity of the philosophical positions of conceptualism or nonconceptualism per se. I am particularly interested in the extent to which the views that McDowell and Hanna and Allais respectively advance are true to Kant, or can validly be seen as Kantian positions. I argue that although McDowell is right that intuition is only epistemically relevant in conjunction with concepts, Hanna and Allais are right with regard to the existence of essentially nonconceptual content (intuitions) independently of the functions of the understanding, but that they are wrong with regard to non-conceptualised intuition being synthesised content in Kant’s sense. Kantian conceptualists (Bowman 2011; Griffith 2012; Gomes 2014) have responded to the recent nonconceptualist offensive, with reference to A89ff./B122ff. (§13)—which, confusingly, the nonconceptualists also cite as evidence for their contrary reading—by arguing that the nonconceptualist view conflicts with the central goal of the Transcendental Deduction, namely, to argue that all intuitions are subject to the categories. I contend that the conceptualist reading of A89ff./B122ff. is unfounded, but also that the nonconceptualists are wrong to believe that intuitions as such refer strictly to objects independently of the functions of the understanding, and that they are mistaken about the relation between figurative synthesis and intellectual synthesis. I argue that Kant is a conceptualist, albeit not in the sense that standard conceptualists assume. Perceptual knowledge is always judgemental, though without this resulting in the standard conceptualist claim that, necessarily, all intuitions or all perceptions per se stand under the categories (strong conceptualism). I endorse the nonconceptualist view that, for Kant, perception per se, i.e. any mere or ‘blind’ intuition of objects (i.e. objects as indeterminate appearances) short of perceptual knowledge, does not necessarily stand under the categories. Perception is not yet perceptual knowledge. In this context, I point out the common failure in the literature on the Transcendental Deduction, both of the conceptualist and nonconceptualist stripe, to take account of the modal nature of Kant’s argument for the relation between intuition and concept insofar as cognition should arise from it. (shrink)

:Recently, Allais, Hanna and others have argued that Kant is a nonconceptualist about intuition and that intuitions refer objectively, independently of the functions of the understanding. Kantian conceptualists have responded, which the nonconceptualists also cite as textual evidence for their reading) that this view conflicts with the central goal of Kant’s Transcendental Deduction: to argue that all intuitions are subject to the categories. I argue that the conceptualist reading of KrV, A 89 ff./B 122 ff. is unfounded. Further, I argue (...) that the nonconceptualists are wrong to believe that intuitions as such refer objectively and that they are mistaken about the relation between figurative synthesis and intellectual synthesis. (shrink)

This is the introduction to the volume Kantian Nonconceptualism (Palgrave 2016).

a revised version of the published version is uploaded here.

In this article, I respond to critiques of my book Kant’s Radical Subjectivism: Perspectives on the Transcendental Deduction (London: Palgrave Macmillan, 2017). I address issues that are raised concerning objectivity, the nature of the object, the role of transcendental apperception and the imagination, and idealism. More in particular I respond to an objection against my reading of the necessary existence of things in themselves and their relation to appearances. I also briefly respond to a question that relates to the debate (...) on Kantian nonconceptualism, more in particular, the question whether Kant allows animals objective intentionality. Lastly, I respond to one objection against my reading of Hegel’s critique of Kant. (The copy uploaded here is an English translation of the original Dutch version that is published in the journal.). (shrink)

In this chapter I advance a moderately conceptualist interpretation of Kant’s account of the threefold synthesis in the A-Deduction. Often the first version of TD, the A-Deduction, is thought to be less conceptualist than the later B-version from 1787 (e.g. Heidegger 1991, 1995). Certainly, it seems that in the B-Deduction Kant puts more emphasis on the role of the understanding in determining the manifold of representations in intuition than he does in the A-Deduction. It also appears that in the A-Deduction (...) the seemingly pre-conceptual aspects of a priori synthesis, namely those of the synthesis of apprehension and the imagination, are more prominently featured than in the B-Deduction. And the fact that in the A-Deduction judgement does not appear to play any significant role reinforces the view that the A-Deduction is less strongly conceptualist. I believe that Kant is a conceptualist also in the A-Deduction (as much as in the B-Deduction) in the sense that all syntheses, which are expounded in the second section of the A-Deduction, must be seen as involving the categories or the understanding as the seat of the categories. However, despite some apparent strong modal claims regarding apperception in the A-Deduction, I argue that Kant is a moderate conceptualist in the sense that he allows for the real possibility that some representations are apprehended that are not subsumed or subsumable under the categories, or determined or determinable by the understanding as the seat of the categories. Not all representations must be synthesised and hence be conceptualised (by means of the categories), nor are all representations necessarily conceptualisable (by means of the categories). Often it is argued that the application of the categories must be seen as separate from or prior to conceptualisation (that is, employment of concepts in a judgement), so that the categories must be considered to apply to representations at least to the extent that the productive imagination or recognitive synthesis is involved, even if no empirical concepts are applied in an actual judgement. But it is difficult to see how categories can apply outside the context of an actual judgement in which ipso facto empirical concepts are employed, because, after all, categories are nothing but logical functions of judgement (e.g. B143). More in particular, I shall argue for the claims that (1) appearances to the contrary, all three levels of syntheses in the A-Deduction, including the synthesis of recognition, are interdependent and are not to be seen as operating singly or independently of each other, and hence of the categories; (2) ‘mere’ apprehension, or ‘mere’ intuition, is not dependent on the understanding and the application or possible application of the categories; and that (3) ‘mere’ apprehension does not even invoke a priori synthesis of apprehension and hence is as such fully lawless in terms of Kantian a priori laws. In this context, I also address Kant’s argument in the A-Deduction about the role of the imagination in the production of spatial objects and explain his apt use of the example of cinnabar to show that the kind of association that is at issue here concerns the possibility of knowledge, not the possibility of mere association, as is often assumed. (shrink)

What is the Quid Juris in Kant's Deduction? Chapter 3 from my book on the Deduction (Kant's Deduction From Apperception) provides an answer to that question, and also contains an extensive discussion of the relevant literature on this topic (Henrich, Proops, Seeberg & Longuenesse).

talk Oslo-Kant congress. In this paper, I explain why for Kant self-consciousness is intimately related to objectivity, how this intimacy translates to real objects, what it means to make judgements about objects, and what idealism has got to do with all of this.

I critically examine one central line of reasoning in Mario Caimi's book »Kant's B Deduction« (Cambridge Publishing, 2014).

A Critical Notice on Omri Boehm's "Radikaler Universalismus. Jenseits von Identität" (Propyläen/Ullstein 2022). This article is private. If you're not a subscriber to kritik dot substack dot com, you will need to subscribe in order to be able to read it.

this is a review of Sally Sedgwick's Hegel's Critique of Kant (OUP 2012), published in Kant-Studien.

review of Béatrice Longuenesse latest book on Kant and self-consciousness I, Me, Mine (Oxford 2017).

In this review, I criticize aspects of Emanuel Rutten's new reading of Kant, which belongs to the radical phenomenalistic interpretations of Kant's idealism.

review of Scott Stapleford's 'Kant's Transcendental Arguments: Disciplining Pure Reason'.

review of Westphal's Kant's Transcendental Proof of Realism (CUP 2004).

Review of new edition of K. L. Reinhold's Versuch (1789), ed. E.-O. Onnasch.

In this review essay, I raise three principal concerns relating to Schulting’s project of deriving the categories from apperception as elaborated in his recent book Kant’s Deduction and Apperception (Palgrave Macmillan, 2012). First, I claim that Schulting overlooks a key ambiguity relating to ‘ableiten’ and which contrasts with his strictly logical understanding of that term. Second, I dispute on textual and philosophical grounds Schulting’s characterization of the subject’s consciousness of its own identity in terms of the analytic unity of apperception. (...) Finally, I raise an objection to Schulting’s account of the derivation of the concept of substance from apperception, as I claim that at best Kant allows that the logical function underlying this category (rather than the category itself) can be so derived, and I note that this objection can be extrapolated to apply to the other derivations of the categories Schulting offers. (shrink)

review of two similar collections on well-being.

Roemer's attempt to undermine the normative reasons that Marxists have thought exploitation important (domination, alienation, and inequality) is vitiated by several crucial errors. First, Roemer ignores the dimension of freedom which is Marx's main concern and replaces it with an interest in justice, which Marx rejected. This leads him to misconstrue the nature of exploitation as Marx understands it. Second, his procedure for disconnecting these evils from exploitation, or denying their importance, involves the methodological assumption that exploitation must strictly imply (...) these evils. He thus fails to see that exploitation may 'cause' domination, alienation, and inequality; this assumption and the focus on justice also lead him to overlook the sort of alienation that is most important to Marx and the way exploitation, as Marx understands it, does imply coercion. Roemer's alternative conception of exploitation thus fails to capture basic Marxist normative and explanatory concerns. But Roemer's insistence on the importance of justice and the need for an articulated alternative to capitalism are a necessary supplement to a Marxist account. (shrink)

In this journal, Schulte develops a novel solution to the problem of distal content: by virtue of what is a mental representation about a distal object rather than a more proximal cause of that representation? Schulte maintains that in order for a representation to have a distal content, it must be produced by a constancy mechanism, along with two other conditions. I raise three objections to his solution. First, a core component of Schulte's solution is just a (...) restrictive version of Dretske's solution, but Schulte gives no argument for his restriction. Second, his proposed solution to a disjunction problem is ad hoc. Finally, his ‘far-out’ version of the distality problem is not a version of the distality problem at all. I conclude that Dretske's solution is preferable to Schulte's. (shrink)

Interpersonal Comparisons of Well-being, Jon Elster and John E. Roemer The Quality of Life, Martha C. Nussbaum and Amartya Sen.

Akhir-akhir ini, komunitas burung dilanda kegelisahan akibat kedatangan beberapa Pelikan yang aneh. Orang-orang ini di sini untuk mencari nafkah. Hanya tiga orang, tapi ini adalah kelompok pekerja keras, memangsa ikan dari pagi hingga tengah malam. Melihat ini, Tuan Pekakak merasa kesemutan dan memutuskan untuk mengadakan suatu pertemuan komunitas saat malam. Untuk menghormatinya, burung-burung, kecuali Nona Bangau, menghilangkan rasa kantuk mereka dan hadir. Pada pertemuan itu, Pekakak meminta semua orang untuk mencela Pelikan dan menyimpulkan bahwa mereka sulit diatur sehingga para (...) penyusup ini harus diusir. (shrink)

Luck egalitarianism is often taken to task for its alleged harsh implications. For example, it may seem to imply a policy of nonassistance toward uninsured reckless drivers who suffer injuries. Luck egalitarians respond to such objections partly by pointing to a number of factors pertaining to the cases being debated, which suggests that their stance is less inattentive to the plight of the victims than it might seem at first. However, the strategy leaves some cases in which the attribution of (...) individual responsibility is appropriate . One such case is oral health or significant aspects of this. It is appropriate, the paper argues, to hold people responsible for a number of factors that affect their oral health. A luck egalitarian approach inspired by John Roemer can assess whether people have acted responsibly by comparing their choices to those of their peers. A luck egalitarian approach to oral health would recommend prioritizing scarce resources in a responsibility-weighted queuing system and include copayment and general taxation among its measures of financing. (shrink)

Chapter 4 of Dennis Schulting’s book Kant’s Radical Subjectivism targets those commentators who take there to be a gap in the transcendental deduction of the categories, arguing instead that there is no gap between the necessary application of the categories and their exemplification in the object of experience. In these comments on the chapter, I suggest a minimal sense in which the fact that there is a gap is non-negotiable. The interesting question is not whether there is a gap which (...) needs to be bridged, but how and why Kant makes the step from subjectivity to objectivity. (shrink)

A series of papers on different aspects of practical knowledge by Roderick Chisholm, Rudolf Haller, J. C. Nyiri, Eva Picardi, Joachim Schulte Roger Scruton, Barry Smith and Johan Wrede.

German translation of "Is Duty Kant's "Motive" for Moral Action?" by Joachim Schulte.

I take up the "What is equality?" controversy begun by Amartya Sen in 1979 by critically considering utility (J. S. Mill), primary goods (John Rawls), property rights (John Roemer) and basic capabilities in terms of what is to be distributed according to principles and theories of social justice. I then consider the four most general principles designed to answer issues raised by the Equality of Welfare principle, Equality of Opportunity for Welfare principle, Equality of Resources principle and Equality of Opportunity (...) for Resources principle. I consider each with respect to the more general normative principle that whatever theory of social or distributive justice we accept should be as ambition sensitive and endowment insensitive as feasible in real world circumstances. In this context I take up the problems of expensive tastes, expensive disabilities, lowered or manipulated preferences or ‘needs,’ and differential needs versus differential talents and abilities. I argue that the best solution is to adopt a modified version of Rawls’ theory which takes primary social goods as that which is to be distributed but which demands a Basic Rights principle that insures basic subsistent rights (as well as basic security rights) as the most fundamental principle of morality (and social justice), and then demands that Rawls’ Difference Principle be applied lexically to the ‘material’ goods of income, wealth, and leisure time, but done so that the social basis of self-respect is never undermined. (shrink)

Review of Daniel Cook, Hartmut Rudolph, and Christoph Schulte, editors. _Leibniz und das Judentum_. Studia Leibnitiana Sonderhefte, 34. Stuttgart: Steiner, 2008. Pp. 283.

In general, visual experiences represent determinately. And visual experiences, generally, represent properties of distal objects like their colour, shape, and size, but they do not, generally, represent properties of proximal states like that of incoming light or the retina. By making perceptual constancies central to perceptual representation, Peter Schulte extends Karen Neander’s Causal-Informational Teleosemantic theory in order to accommodate these facts. However, by appealing to the psychophysics and chemistry of how light-related properties interact to produce stimulation to the visual (...) system and how the visual system processes such input to produce experiences, I argue that Schulte’s theory fails to accommodate the facts of distality and determinacy. (shrink)

Marx thinks that capitalism is exploitative, and that is a major basis for his objections to it. But what's wrong with exploitation, as Marx sees it? (The paper is exegetical in character: my object is to understand what Marx believed,) The received view, held by Norman Geras, G.A. Cohen, and others, is that Marx thought that capitalism was unjust, because in the crudest sense, capitalists robbed labor of property that was rightfully the workers' because the workers and not the capitalists (...) produced it. This view depends on a Labor Theory of Property (LTP), that property rights are based ultimately on having produced something. (A view oddly enough shared with the libertarian right, though the LTP is better support for egalitarian or socialist views; see my From Libertarianism to Egalitarianism, 18 Social Theory & Prac. 259-288 (1992).) -/- I show that the idea that Marx's objection to exploitation is based on injustice or LTP-grounded theft is mistaken. Marx's real objection to exploitation is based on unfreedom, that capitalist relations of production, he thinks, unnecessarily limit human freedom. In the first place Marx is quite clear that he vehemently rejects the concepts of justice, fairness, or rights as bourgeois ideology. It is true that he uses the language of "theft" on occasion, but either a literal interpretation of that language must be abandoned, or his consistent, life-long objection to rights- and justice talk must be given up. Second, the structure, indeed the point, of his analysis of the laws of motion of capitalism, is that capitalists make profits through exploitation of labor -- without cheating -- by the normal "legitimate" operation of the system. Other arguments make the same point. -/- The unfreedom or force-based view, though not necessarily my specific arguments advocated so far is shared by a minority of other writers, such as Nancy Holmstrom and Richard Arneson. What my paper offers that is novel, part from arguments for the foregoing that are different and better than those found elsewhere (although Holmstrom and Arneson are excellent), is an account of in detail of what Marx regards as the real problem with exploitation. -/- I analyze Marx's objection that capitalist exploitation causes unnecessary unfreedom by distinguishing and spelling out three different kinds of freedom that he invokes: classic negative freedom, or noninterference; positive freedom, understood as control over or access to the resources enabling one to exercise one's negative freedom; and "real" freedom, as he puts it, the ability to "give the law to oneself," to regulate one's own activities under rules chosen by oneself, to develop one's capacities by autonomous choice. This puts Marx in the tradition going back through Hegel and Kant to Rousseau, the first express advocate of this idea. The opposite of real freedom, the unfreedom due to lack of autonomy, is alienation. -/- I conclude by stating that I think that justice-based objections to exploitation that avoid Marx's objections to the concept are possible. I do not attempt to spell these out here. I take up that task in my subsequently published paper Relativism, Reflective Equilibrium, and Justice, 17 Legal Stud.,128-168 (1997). -/- The present paper is related to and partly overlaps with my paper In Defense of Exploitation, 11 Econ. & Phil. 49-81 (1995), a critique of John Roemer's equality based account of the nature of exploitation and its wrongness. The research and writing of this paper was financially supported by the philosophy department of The Ohio State University. -/- Keywords: Exploitation, Justice, Unjustice, Theft, Labor Theory of Property, Marx, Freedom, Unfreedom, Rights, Fairness, Critique of Justice, Negative Freedom, Positive Freedom, Real Freedom, Alienation, G.A. Cohen, Norman Geras. (shrink)

What might film’s contribution be to the work of acknowledgment, apology, and moral repair? James Baldwin's 1976 book on film, The Devil Finds Work, can be read as a reflection on the role that film might play in the extensive, multi-dimensional, public task of, as he puts it, putting ourselves in touch with reality, specifically the reality of American racism as an integral to American reality, its past and present. Developing Baldwin's thought, this paper outlines two broad types of cinematic (...) pictures or conceptions of racism: (1) films can present racism as a special event, or (2) films can present racism as a pervasive, structural reality. The former is complicit in a racist ideology that pictures racism as exceptional, rare, and unusual; the latter functions to critique such an ideology by picturing racism, not as a departure from the norm, but as constitutive of it. I develop a formal account of these cinematic pictures or conceptions through close analysis of two films made three years apart: Norman Jewison’s 1967 In the Heat of the Night (which Baldwin also analyses) and Michael Roemer’s 1964 film Nothing But a Man. (shrink)

Connections between W. James and L. Wittgenstein have been widely highlighted in recent scholarship: his mature reflections on the philosophy of psychology found in James a major source of inspiration. This paper gives reason of Wittgenstein's refusal to being labelled "pragmatist" and stresses -against Schulte- the influential role of James in the development of Wittgenstein's thought.

in Intergenerational Equity and Sustainability, edited by John Roemer and Kotaro Suzumura, (Palgrave Publishers Ltd., forthcoming 2007), ch.11.

RESUMO A bovinocultura sempre esteve atrelada ao desenvolvimento do Brasil e, pensando no avanço, as exigências da máxima eficiência nos sistemas de criação foi pautada na forma de como conseguir realizar a reprodução de bovinos com ênfase na eficiência econômica e reprodutiva. O objetivo deste trabalho é elucidar as principais biotecnologias que auxiliam na maior produtividade reprodutiva de bovinos. Dessa forma, o estudo foi realizado usando artigos do banco de dados do Google acadêmico e SciELO, além de livros do acervo (...) pessoal e sites oficiais. Com o manejo reprodutivo aplicado na bovinocultura, é possível identificar pontos a serem melhorados e implantação de práticas que auxiliam no incremento da eficiência reprodutiva como a estação de monta, que concentra a fertilização dos animais em uma determinada época do ano, o uso do índice de escore corporal, o qual consegue determinar a viabilidade da vaca a ser fertilizada, e a identificação da idade a puberdade, na qual a novilha com 60% de peso vivo quando adulta pode estar apta para reprodução, indicando que a nutrição é um fator importante para reduzir o intervalo entre partos, bem como na indução da precocidade, que ainda pode ser maximizada por uso de bioestimuladores. Assim como a implantação do uso de biotecnologias, que podem adicionar aos planteis, indivíduos geneticamente superiores, saudáveis e eficientes. Dentre as biotecnologias, a inseminação artificial é a mais usada no Brasil, com capacidade de fertilizar vacas com sêmen de touros de genética superior, nacional ou importado. Podem ser citadas ainda as técnicas de transferência de embriões e produção in vitro de embriões como tecnologias a serviço do desenvolvimento da eficiência reprodutiva. A utilização de protocolos hormonais no ciclo estral objetiva a sincronização do estro das vacas para facilitar o emprego das biotecnologias. São vários os protocolos usados para essa finalidade, sendo Ovsynch a base de GnRH e prostaglandina com até 50% de eficácia, protocolos à base de estradiol e progesterona com eficácia de até 86,6%, e protocolos que usam gonadotrofina coriônica equina (eCG), indicados para animais magros por condicionar maior diâmetro folicular, o qual é relacionado com aumento na taxa de prenhez. Dessa maneira, as práticas e tecnologias citadas neste estudo são usadas na reprodução assistida de bovinos. PALAVRAS-CHAVE: Criopreservação. Estro. Gestação. Hipófise. Nutrição. ABSTRACT Cattle farming has always been linked to Brazil’s development and, thinking about advancement, the requirements for maximum efficiency in breeding systems was based on how to achieve the reproduction of cattle with an emphasis on economic and reproductive efficiency. The objective of this work is to elucidate the main biotechnologies that help in the greater reproductive productivity of cattle. Thus, the study was done using articles from the Academic Google and SciELO databases, as well as books from the personal collection and official websites. With the reproductive management applied in cattle farming, it is possible to identify points to be improved and implement practices that help to increase reproductive efficiency, such as the breeding season, which concentrates the fertilization of animals at a certain time of year, use of the body score index, which can determine the viability of the cow to be fertilized, identification of age at puberty, in which the heifer with 60% live weight as an adult may be suitable for reproduction, indicating that nutrition is an important factor in reducing the interval between births, as well as in inducing precocity, which can still be maximized by the use of biostimulators. As well as the implementation of the use of biotechnology, which can add genetically superior, healthy and efficient individuals to the breeding stock. Among the biotechnologies, artificial insemination is the most used in Brazil, with the capacity to fertilize cows with superior genetic bull semen, whether national or imported. Embryo transfer techniques and in vitro embryo production can also be cited as technologies in the service of the development of reproductive efficiency. The use of hormonal protocols in the estrous cycle aims at synchronizing the estrus of cows to facilitate the use of biotechnologies. There are several protocols used for this purpose, with Ovsynch being based on GnRH and prostaglandin with up to 50% efficacy, protocols based on estradiol and progesterone with efficacy of up to 86.6%, and protocols that use equine chorionic gonadotropin (eCG), indicated for lean animals because they condition larger follicular diameter, which is related to an increase in the pregnancy rate. Thus, the practices and technologies mentioned in this study can help the assisted reproduction of cattle. KEYWORDS: Cryopreservation. 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