Critique of Pure Reason - Knowledge (XXG)

2181:"concepts of reflection": identity/difference, agreement/opposition, inner/outer and matter/form. According to Kant, the categories do have but these concepts have no synthetic function in experience. These special concepts just help to make comparisons between concepts judging them either different or the same, compatible or incompatible. It is this particular action of making a judgment that Kant calls "logical reflection." As Kant states: "Through observation and analysis of appearances we penetrate to nature's inner recesses, and no one can say how far this knowledge may in time extend. But with all this knowledge, and even if the whole of nature were revealed to us, we should still never be able to answer those transcendental questions which go beyond nature. The reason of this is that it is not given to us to observe our own mind with any other intuition than that of inner sense; and that it is yet precisely in the mind that the secret of the source of our sensibility is located. The relation of sensibility to an object and what the transcendental ground of this unity may be, are matters undoubtedly so deeply concealed that we, who after all know even ourselves only through inner sense and therefore as appearance, can never be justified in treating sensibility as being a suitable instrument of investigation for discovering anything save always still other appearances – eager as we yet are to explore their non-sensible cause." (A278/B334) 2278:

observes my own experiences, I attribute a certain identity to myself, but, to another observing subject, I am an object of his experience. He may attribute a different persisting identity to me. In the third paralogism, the "I" is a self-conscious person in a time continuum, which is the same as saying that personal identity is the result of an immaterial soul. The third paralogism mistakes the "I", as unit of apperception being the same all the time, with the everlasting soul. According to Kant, the thought of "I" accompanies every personal thought and it is this that gives the illusion of a permanent I. However, the permanence of "I" in the unity of apperception is not the permanence of substance. For Kant, permanence is a schema, the conceptual means of bringing intuitions under a category. The paralogism confuses the permanence of an object seen from without with the permanence of the "I" in a unity of apperception seen from within. From the oneness of the apperceptive "I" nothing may be deduced. The "I" itself shall always remain unknown. The only ground for knowledge is the intuition, the basis of sense experience.

2935:) must first prove whether the concept is valid. Reason should be moderated and not asked to perform beyond its power. The three rules of the proofs of pure reason are: (1) consider the legitimacy of your principles, (2) each proposition can have only one proof because it is based on one concept and its general object, and (3) only direct proofs can be used, never indirect proofs (e.g., a proposition is true because its opposite is false). By attempting to directly prove transcendental assertions, it will become clear that pure reason can gain no speculative knowledge and must restrict itself to practical, moral principles. The dogmatic use of reason is called into question by the skeptical use of reason but skepticism does not present a permanent state for human reason. Kant proposes instead a critique of pure reason by means of which the limitations of reason are clearly established and the field of knowledge is circumscribed by experience. According to the rationalists and skeptics, there are analytic judgments 2916:

denied, but we have a practical interest in their existence. It is therefore up to an opponent to prove that they do not exist. Such hypotheses can be used to expose the pretensions of dogmatism. Kant explicitly praises Hume on his critique of religion for being beyond the field of natural science. However, Kant goes so far and not further in praising Hume basically because of Hume's skepticism. If only Hume would be critical rather than skeptical, Kant would be all-praises. In concluding that there is no polemical use of pure reason, Kant also concludes there is no skeptical use of pure reason. In section II, the discipline of pure reason in polemics, in a special section, skepticism not a permanent state for human reason, Kant mentions Hume but denies the possibility that skepticism could possibly be the final end of reason or could possibly serve its best interests.

2683:. Second, it mistakes an idea of absolute necessity—an idea that is nothing more than an ideal—for a synthesis of elements in the phenomenal world or world of experience. This necessity is not an object of knowledge, derived from sensation and set in shape by the operation of categories. It cannot be regarded as more than an inference. Yet the cosmological argument treats it as if it were an object of knowledge exactly on the same level as perception of any thing or object in the course of experience. Thirdly, according to Kant, it presupposes the Ontological argument, already proved false. It does this, because it proceeds from the conception of the necessity of a certain being to the fact of his existence. Yet it is possible to take this course only if idea and fact are convertible with one another, and it has just been proved that they are not so convertible. 2638:, we do not simply attach a new attribute to our conception; we do far more than this implies. We pass our bare concept from the sphere of inner subjectivity to that of actuality. This is the great vice of the Ontological argument. The idea of ten dollars is different from the fact only in reality. In the same way the conception of God is different from the fact of his existence only in reality. When, accordingly, the Ontological proof declares that the latter is involved in the former, it puts forward nothing more than a mere statement. No proof is forthcoming precisely where proof is most required. We are not in a position to say that the idea of God includes existence, because it is of the very nature of ideas not to include existence. 1427:

intuition and the mere form of appearances, which is the only thing that sensibility can make available a priori." It is thus an analytic of the a priori constitution of sensibility; through which "Objects are therefore given to us..., and it alone affords us intuitions." This in itself is an explication of the "pure form of sensible intuitions in general is to be encountered in the mind a priori." Thus, pure form or intuition is the a priori "wherein all of the manifold of appearances is intuited in certain relations." from this, "a science of all principles of a priori sensibility the transcendental aesthetic." The above stems from the fact that "there are two stems of human cognition...namely sensibility and understanding."

2205:, positing that it is a unifying faculty that unifies the manifold of knowledge gained by the understanding. Another way of thinking of reason is to say that it searches for the 'unconditioned'; Kant had shown in the Second Analogy that every empirical event has a cause, and thus each event is conditioned by something antecedent to it, which itself has its own condition, and so forth. Reason seeks to find an intellectual resting place that may bring the series of empirical conditions to a close, to obtain knowledge of an 'absolute totality' of conditions, thus becoming unconditioned. All in all, Kant ascribes to reason the faculty to understand and at the same time criticize the illusions it is subject to. 2877:. Kant's basic intention in this section of the text is to describe why reason should not go beyond its already well-established limits. In section I, the discipline of pure reason in the sphere of dogmatism, Kant clearly explains why philosophy cannot do what mathematics can do in spite of their similarities. Kant also explains that when reason goes beyond its own limits, it becomes dogmatic. For Kant, the limits of reason lie in the field of experience as, after all, all knowledge depends on experience. According to Kant, a dogmatic statement would be a statement that reason accepts as true even though it goes beyond the bounds of experience. 2295:, that is, other than as an appearance within us. To think about the world as being totally separate from the soul is to think that a mere phenomenal appearance has independent existence outside of us. If we try to know an object as being other than an appearance, it can only be known as a phenomenal appearance, never otherwise. We cannot know a separate, thinking, non-material soul or a separate, non-thinking, material world because we cannot know things, as to what they may be by themselves, beyond being objects of our senses. The fourth paralogism is passed over lightly or not treated at all by commentators. In the first edition of the 2896:. In section II, the discipline of pure reason in polemics, Kant argues strongly against the polemical use of pure reason. The dogmatic use of reason would be the acceptance as true of a statement that goes beyond the bounds of reason while the polemic use of reason would be the defense of such statement against any attack that could be raised against it. For Kant, then, there cannot possibly be any polemic use of pure reason. Kant argues against the polemic use of pure reason and considers it improper on the grounds that opponents cannot engage in a rational dispute based on a question that goes beyond the bounds of experience. 2303:, the task at hand becomes the Refutation of Idealism. Sometimes, the fourth paralogism is taken as one of the most awkward of Kant's invented tetrads. Nevertheless, in the fourth paralogism, there is a great deal of philosophizing about the self that goes beyond the mere refutation of idealism. In both editions, Kant is trying to refute the same argument for the non-identity of mind and body. In the first edition, Kant refutes the Cartesian doctrine that there is direct knowledge of inner states only and that knowledge of the external world is exclusively by inference. Kant claims mysticism is one of the characteristics of 2265:) could be composite for if the thought by a single consciousness were to be distributed piecemeal among different consciousnesses, the thought would be lost. According to Kant, the most important part of this proposition is that a multi-faceted presentation requires a single subject. This paralogism misinterprets the metaphysical oneness of the subject by interpreting the unity of apperception as being indivisible and the soul simple as a result. According to Kant, the simplicity of the soul as Descartes believed cannot be inferred from the "I think" as it is assumed to be there in the first place. Therefore, it is a 1613:) that is intended to free Kant's doctrine from any vestiges of subjective idealism, which would either doubt or deny the existence of external objects (B274-79). Kant's distinction between the appearance and the thing-in-itself is not intended to imply that nothing knowable exists apart from consciousness, as with subjective idealism. Rather, it declares that knowledge is limited to phenomena as objects of a sensible intuition. In the Fourth Paralogism ("... A Paralogism is a logical fallacy"), Kant further certifies his philosophy as separate from that of subjective idealism by defining his position as a 2624:

this notion to the actual existence of the divine being. In other words, the idea of God necessarily includes existence. It may include it in several ways. One may argue, for instance, according to the method of Descartes, and say that the conception of God could have originated only with the divine being himself, therefore the idea possessed by us is based on the prior existence of God himself. Or we may allege that we have the idea that God is the most necessary of all beings—that is to say, he belongs to the class of realities; consequently it cannot but be a fact that he exists. This is held to be proof

2002:. As categories they are not contingent states or images of sensuous consciousness, and hence not to be thence derived. Similarly, they are not known to us independently of such consciousness or of sensible experience. On the one hand, they are exclusively involved in, and hence come to our knowledge exclusively through, the spontaneous activity of the understanding. This understanding is never active, however, until sensible data are furnished as material for it to act upon, and so it may truly be said that they become known to us "only on the occasion of sensible experience". For Kant, in opposition to 2634:

qualitative content. The predicate, being, adds something to the subject that no mere quality can give. It informs us that the idea is not a mere conception, but is also an actually existing reality. Being, as Kant thinks, actually increases the concept itself in such a way as to transform it. You may attach as many attributes as you please to a concept; you do not thereby lift it out of the subjective sphere and render it actual. So you may pile attribute upon attribute on the conception of God, but at the end of the day you are not necessarily one step nearer his actual existence. So that when we say

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belong only to the form of intuition, and consequently to the subjective constitution of the mind, without which these predicates of time and space could not be attached to any object? The answer that space and time are real existences belongs to Newton. The answer that space and time are relations or determinations of things even when they are not being sensed belongs to Leibniz. Both answers maintain that space and time exist independently of the subject's awareness. This is exactly what Kant denies in his answer that space and time belong to the subjective constitution of the mind.

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and curbs the extravagant use of reason beyond possible experience. The components of metaphysic are criticism, metaphysic of nature, and metaphysic of morals. These constitute philosophy in the genuine sense of the word. It uses science to gain wisdom. Metaphysic investigates reason, which is the foundation of science. Its censorship of reason promotes order and harmony in science and maintains metaphysic's main purpose, which is general happiness. In chapter III, the architectonic of pure reason, Kant defines metaphysics as the critique of pure reason in relation to pure

1598: 2642:"God is" is equivalent to "God exists" or that "There is a God" is to jump to a conclusion as no new predicate is being attached to God. The content of both subject and predicate is one and the same. According to Kant then, existence is not really a predicate. Therefore, there is really no connection between the idea of God and God's appearance or disappearance. No statement about God whatsoever may establish God's existence. Kant makes a distinction between "in intellectus" (in mind) and "in re" (in reality or in fact) so that questions of being are 767:. Conventional reasoning would have regarded such an equation to be analytic a priori by considering both 7 and 5 to be part of one subject being analyzed, however Kant looked upon 7 and 5 as two separate values, with the value of five being applied to that of 7 and synthetically arriving at the logical conclusion that they equal 12. This conclusion led Kant into a new problem as he wanted to establish how this could be possible: How is pure mathematics possible? This also led him to inquire whether it could be possible to ground synthetic 556:

they can be known to be true simply by an analysis of the concepts contained in them; they are true by definition. In synthetic propositions, on the other hand, the predicate-concept is not already contained within the subject-concept. For example, Kant considers the proposition "All bodies are heavy" synthetic, since the concept 'body' does not already contain within it the concept 'weight'. Synthetic judgments therefore add something to a concept, whereas analytic judgments only explain what is already contained in the concept.

3596:, and an ally of Feder, also published several polemics against Kant, which attracted controversy and generated excitement. Weishaupt charged that Kant's philosophy leads to complete subjectivism and the denial of all reality independent of passing states of consciousness, a view he considered self-refuting. Herman Andreas Pistorius was another empiricist critic of Kant. Kant took Pistorius more seriously than his other critics and believed that he had made some of the most important objections to the 145: 1653:, which abstracts from the conditions under which our knowledge is acquired, and from any relation that knowledge has to objects. According to Helge Svare, "It is important to keep in mind what Kant says here about logic in general, and transcendental logic in particular, being the product of abstraction, so that we are not misled when a few pages later he emphasizes the pure, non-empirical character of the transcendental concepts or the categories." 2172:)", where he refutes both Descartes' problematic idealism and Berkeley's dogmatic idealism. According to Kant, in problematic idealism the existence of objects is doubtful or impossible to prove, while in dogmatic idealism the existence of space and therefore of spatial objects is impossible. In contradistinction, Kant holds that external objects may be directly perceived and that such experience is a necessary presupposition of self-consciousness. 2240:, but Kant denies that any knowledge of "I" may be possible. "I" is only the background of the field of apperception and as such lacks the experience of direct intuition that would make self-knowledge possible. This implies that the self in itself could never be known. Like Hume, Kant rejects knowledge of the "I" as substance. For Kant, the "I" that is taken to be the soul is purely logical and involves no intuitions. The "I" is the result of the 1519:, "two straight lines can neither contain any space nor, consequently, form a figure," and then to try to derive this proposition from the concepts of a straight line and the number two. He concludes that it is simply impossible (A47-48/B65). Thus, since this information cannot be obtained from analytic reasoning, it must be obtained through synthetic reasoning, i.e., a synthesis of concepts (in this case two and straightness) with the pure ( 2261:

does matter. It makes no difference to say that the soul is simple and therefore immortal. Such a simple nature can never be known through experience. It has no objective validity. According to Descartes, the soul is indivisible. This paralogism mistakes the unity of apperception for the unity of an indivisible substance called the soul. It is a mistake that is the result of the first paralogism. It is impossible that thinking (

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actual practical employment and use, reason is only concerned with the existence of God and a future life. Basically, the canon of pure reason deals with two questions: Is there a God? Is there a future life? These questions are translated by the canon of pure reason into two criteria: What ought I to do? and What may I hope for? yielding the postulates of God's own existence and a future life, or life in the future.

1681:) and origin of our thoughts about specific transcendent objects. The main sections of the Analytic of Concepts are The Metaphysical Deduction and The Transcendental Deduction of the Categories. The main sections of the Analytic of Principles are the Schematism, Axioms of Intuition, Anticipations of Perception, Analogies of Experience, Postulates and follow the same recurring tabular form: 3214:

that have sensation as part of the content of the representation. The pure intuitions are, according to Kant, those of space and time, which are our mind's subjective condition of coordinating sensibilia. Our representations of space and time are not objective and real, but immediate representations that do not include sensation within those representations. Thus both are pure intuitions.

3624:. They maintained that the criterion Kant proposed to distinguish between analytic and synthetic judgments had been known to Leibniz and was useless, since it was too vague to determine which judgments are analytic or synthetic in specific cases. These arguments led to a controversy between the Wolffians and Kant's followers over the originality and adequacy of Kant's criterion. 3194: 2663:

there must be an absolutely necessary Being. " It then claims, on Kant's interpretation, that there is only one concept of an absolutely necessary object. That is the concept of a Supreme Being who has maximum reality. Only such a supremely real being would be necessary and independently existent, but, according to Kant, this is the Ontological Proof again, which was asserted

5908: 735: 1677:. In Chapter III (Of the ground of the division of all objects into phenomena and noumena) of the Transcendental Analytic, Kant generalizes the implications of the Analytic in regard to transcendent objects preparing the way for the explanation in the Transcendental Dialectic about thoughts of transcendent objects, Kant's detailed theory of the content ( 2248:. It is apperception as the principle of unity in the consciousness continuum that dictates the presence of "I" as a singular logical subject of all the representations of a single consciousness. Although "I" seems to refer to the same "I" all the time, it is not really a permanent feature but only the logical characteristic of a unified consciousness. 1557:). However, time makes it possible to deviate from the principle of non-contradiction: indeed, it is possible to say that A and non-A are in the same spatial location if one considers them in different times, and a sufficient alteration between states were to occur (A32/B48). Time and space cannot thus be regarded as existing in themselves. They are 27: 1912:'), there corresponds the category of causality ('If one event, then another'). Kant calls these pure concepts 'categories', echoing the Aristotelian notion of a category as a concept which is not derived from any more general concept. He follows a similar method for the other eleven categories, then represents them in the following table: 420: 3019:. Does all of this philosophy merely lead to two articles of faith, namely, God and the immortal soul? With regard to these essential interests of human nature, the highest philosophy can achieve no more than the guidance, which belongs to the pure understanding. Some would even go so far as to interpret the Transcendental Analytic of the 2679:

then, we employ it in relation to Deity, we try to force its application in a sphere where it is useless, and incapable of affording any information. Once more, we are in the now familiar difficulty of the paralogism of Rational Psychology or of the Antinomies. The category has meaning only when applied to phenomena. Yet God is a

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while we are prohibited from knowledge of the thing-in-itself, we can attribute it as being something beyond ourselves as a causally responsible source of representations within us. Kant's view of space and time rejects both the space and time of Aristotelian physics and the space and time of Newtonian physics.

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cannot be proven for speculative reason and therefore can give no certain knowledge about the Soul. However, they can be retained as a guide to human behavior. In this way, they are necessary and sufficient for practical purposes. In order for humans to behave properly, they can suppose that the soul

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As an Appendix to the First Division of Transcendental Logic, Kant intends the "Amphiboly of the Conceptions of Reflection" to be a critique of Leibniz's metaphysics and a prelude to Transcendental Dialectic, the Second Division of Transcendental Logic. Kant introduces a whole set of new ideas called

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thoughts, than of any others. The content which the pure conceptions, as categories of pure physical science or sensible knowledge, cannot derive from the matter of sense, they must and do derive from its pure form. And in this relation between the pure conceptions of the understanding and their pure

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The role of the understanding is to make judgments. In judgment, the understanding employs concepts which apply to the intuitions given to us in sensibility. Judgments can take different logical forms, with each form combining concepts in different ways. Kant claims that if we can identify all of the

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thought that the pure concepts of reason are derived only from experience. Plato and Leibniz contended that they come from reason, not sense experience, which is illusory. Epicurus never speculated beyond the limits of experience. Locke, however, said that the existence of God and the immortality of

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The speculative propositions of God, immortal soul, and free will have no cognitive use but are valuable to our moral interest. In pure philosophy, reason is morally (practically) concerned with what ought to be done if the will is free, if there is a God, and if there is a future world. Yet, in its

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strife leads to an increase of reason's knowledge. Yet there should be no dogmatic polemical use of reason. The critique of pure reason is the tribunal for all of reason's disputes. It determines the rights of reason in general. We should be able to openly express our thoughts and doubts. This leads

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considers the concept of an absolutely necessary Being and concludes that it has the most reality. In this way, the cosmological proof is merely the converse of the ontological proof. Yet the cosmological proof purports to start from sense experience. It says, "If anything exists in the cosmos, then

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derived in the Metaphysical Deduction are conditions of all possible experience. He achieves this proof roughly by the following line of thought: all representations must have some common ground if they are to be the source of possible knowledge (because extracting knowledge from experience requires

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that the thing-in-itself is neither limited by them nor can it take the form of an appearance within us apart from the bounds of sensibility (A48-49/B66). Yet the thing-in-itself is held by Kant to be the cause of that which appears, and this is where an apparent paradox of Kantian critique resides:

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describes the transcendental illusion behind the misuse of these principles in attempts to apply them to realms beyond sense experience. Kant’s most significant arguments are the "Paralogisms of Pure Reason", the "Antinomy of Pure Reason", and the "Ideal of Pure Reason", aimed against, respectively,

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Kant's view is that in explaining the movement of celestial bodies, Copernicus rejected the idea that the movement is only in the stars in order to allow that such movement is also due to the motion of ourselves as spectators. Thus, the Copernican revolution in astronomy shifted our understanding of

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is important because it threw the philosophy of the nineteenth century into a state of temporary confusion. That it failed to prove its cardinal point, the existence of a priori truths, rapidly became clear. If there were no promises the fulfillment of which was to be expected, 'lying' would indeed

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intuitions. Empirical intuitions are intuitions that contain sensation. Pure intuitions are intuitions that do not contain any sensation (A50/B74). An example of an empirical intuition would be one's perception of a chair or another physical object. All such intuitions are immediate representations

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are "mediate representations" (see A68/B93). Mediate representations represent things by representing general characteristics of things. For example, consider a particular chair. The concepts "brown," "wooden," "chair," and so forth are, according to Kant, mediate representations of the chair. They

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Kant explains that, being, not being a predicate, could not characterize a thing. Logically, it is the copula of a judgment. In the proposition, "God is almighty", the copula "is" does not add a new predicate; it only unites a predicate to a subject. To take God with all its predicates and say that

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appearance. These schemata are needed to link the pure category to sensed phenomenal appearances because the categories are, as Kant says, heterogeneous with sense intuition. Categories and sensed phenomena, however, do share one characteristic: time. Succession is the form of sense impressions and

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method for classifying judgments is the basis for his own twelve corresponding concepts of the understanding. In deriving these concepts, he reasons roughly as follows. If we are to possess pure concepts of the understanding, they must relate to the logical forms of judgment. However, if these pure

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Whereas the Transcendental Aesthetic was concerned with the role of the sensibility, the Transcendental Logic is concerned with the role of the understanding, which Kant defines as the faculty of the mind that deals with concepts. Knowledge, Kant argued, contains two components: intuitions, through

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of metaphysics must not attempt to reach beyond the limits of possible experience but must discuss only those limits, thus furthering the understanding of ourselves as thinking beings. The human mind is incapable of going beyond experience so as to obtain a knowledge of ultimate reality, because no

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observation; that is, how are synthetic a priori truths possible? This question is exceedingly important, Kant maintains, because he contends that all important metaphysical knowledge is of synthetic a priori propositions. If it is impossible to determine which synthetic a priori propositions are

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All knowledge from pure reason is architectonic in that it is a systematic unity. The entire system of metaphysic consists of: (1.) Ontology—objects in general; (2.) Rational Physiology—given objects; (3.) Rational cosmology—the whole world; (4.) Rational Theology—God. Metaphysic supports religion

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In order to have coherent thoughts, I must have an "I" that is not changing and that thinks the changing thoughts. Yet we cannot prove that there is a permanent soul or an undying "I" that constitutes my person. I only know that I am one person during the time that I am conscious. As a subject who

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is simple is to differentiate it from matter and therefore prove that it is immortal, but the substratum of matter may also be simple. Since we know nothing of this substratum, both matter and soul may be fundamentally simple and therefore not different from each other. Then the soul may decay, as

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concepts in the understanding, and that these pure concepts should be the conditions of all possible thought. The Logic is divided into two parts: the Transcendental Analytic and the Transcendental Dialectic. The Analytic Kant calls a "logic of truth"; in it he aims to discover these pure concepts

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notes, deals with "all principles of a priori sensibility." As a further delimitation, it "constitutes the first part of the transcendental doctrine of elements, in contrast to that which contains the principles of pure thinking, and is named transcendental logic". In it, what is aimed at is "pure

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of that proposition. For example, Kant considers the proposition "All bodies are extended" analytic, since the predicate-concept ('extended') is already contained within—or "thought in"—the subject-concept of the sentence ('body'). The distinctive character of analytic judgments was therefore that

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Summarizing the cosmological argument further, it may be stated as follows: "Contingent things exist—at least I exist; and as they are not self-caused, nor capable of explanation as an infinite series, it is requisite to infer that a necessary being, on whom they depend, exists." Seeing that this

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in nature. Given a certain fact, it proceeds to infer another from it. The method pursued, then, is that of deducing the fact of God's being from the a priori idea of him. If man finds that the idea of God is necessarily involved in his self-consciousness, it is legitimate for him to proceed from

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This longer but less dense section of the Critique is composed of five essential elements, including an Appendix, as follows: (a) Introduction (to Reason and the Transcendental Ideas), (b) Rational Psychology (the nature of the soul), (c) Rational Cosmology (the nature of the world), (d) Rational

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intuitions entails that space and time are transcendentally ideal. It is undeniable from Kant's point of view that in Transcendental Philosophy, the difference of things as they appear and things as they are is a major philosophical discovery. Others see the argument as based upon the question of

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Kant distinguishes between the matter and the form of appearances. The matter is "that in the appearance that corresponds to sensation" (A20/B34). The form is "that which so determines the manifold of appearance that it allows of being ordered in certain relations" (A20/B34). Kant's revolutionary

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This division, as the critique notes, comes "closer to the language and the sense of the ancients, among whom the division of cognition into αισθητα και νοητα is very well known." An exposition on a priori intuitions is an analysis of the intentional constitution of sensibility. Since this lies a

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of their object, i.e. of the thing represented by the intuition. Other intuitions do not. (The best source for these distinctions is Kant's Lectures on Metaphysics.) We might think of these in non-Kantian terms as first, perceptions, and second, imaginations (see B151). An example of the former:

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began with the study of the belief in God and the nature of a future world, beyond this immediate world as we know it, in our common sense. It was concluded early that good conduct would result in happiness in another world as arranged by God. The object of rational knowledge was investigated by

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Reason tells us that there is a God, the supreme good, who arranges a future life in a moral world. If not, moral laws would be idle fantasies. Our happiness in that intelligible world will exactly depend on how we have made ourselves worthy of being happy. The union of speculative and practical

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Kant argues that this proof is invalid for three chief reasons. First, it makes use of a category, namely, Cause. And, as has been already pointed out, it is not possible to apply this, or any other, category except to the matter given by sense under the general conditions of space and time. If,

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Following the systematic treatment of a priori knowledge given in the transcendental analytic, the transcendental dialectic seeks to dissect dialectical illusions. Its task is effectively to expose the fraudulence of the non-empirical employment of the understanding. The Transcendental Dialectic

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I understand by the transcendental idealism of all appearances the doctrine that they are all together to be regarded as mere representations and not things in themselves, and accordingly that time and space are only sensible forms of our intuition, but not determinations given for themselves or

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produces opposing assertions, skepticism usually occurs. The doubts of skepticism awaken reason from its dogmatism and bring about an examination of reason's rights and limits. It is necessary to take the next step after dogmatism and skepticism. This is the step to criticism. By criticism, the

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It is questionable that the fourth paralogism should appear in a chapter on the soul. What Kant implies about Descartes' argument in favor of the immaterial soul is that the argument rests upon a mistake on the nature of objective judgment not on any misconceptions about the soul. The attack is

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Kant poses the following questions: What then are time and space? Are they real existences? Or, are they merely relations or determinations of things, such, however, as would equally belong to these things in themselves, though they should never become objects of intuition; or, are they such as

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If criticism of reason teaches us that we cannot know anything unrelated to experience, can we have hypotheses, guesses, or opinions about such matters? We can only imagine a thing that would be a possible object of experience. The hypotheses of God or a soul cannot be dogmatically affirmed or

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The implication is that premise and conclusion stand over against one another without any obvious, much less necessary, connection. A jump is made from thought to reality. Kant here objects that being or existence is not a mere attribute that may be added onto a subject, thereby increasing its

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priori in the mind prior to actual object relation; "The transcendental doctrine of the senses will have to belong to the first part of the science of elements, since the conditions under which alone the objects of human cognition are given precede those under which those objects are thought".

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of sense, or from particular, variable sensations. However, they are not independent of the universal and necessary form of sense. Again, Kant, in the "Transcendental Logic", is professedly engaged with the search for an answer to the second main question of the Critique: How is pure physical

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The canon of pure reason is a discipline for the limitation of pure reason. The analytic part of logic in general is a canon for the understanding and reason in general. However, the Transcendental Analytic is a canon of the pure understanding for only the pure understanding is able to judge

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is the philosophical origin of the idea of God. This personified object is postulated by Reason as the subject of all predicates, the sum total of all reality. Kant called this Supreme Being, or God, the Ideal of Pure Reason because it exists as the highest and most complete condition of the

906:

with reference to the motion of ourselves as spectators. Likewise, Kant aims to shift metaphysics from one that requires our understanding to conform to the nature of objects to one that requires the objects of experience to conform to the necessary conditions of our knowledge. Consequently,

611:

Before Kant, it was generally held that truths of reason must be analytic, meaning that what is stated in the predicate must already be present in the subject (e.g., "An intelligent man is intelligent" or "An intelligent man is a man"). In either case, the judgment is analytic because it is

3564:

in which he argued that Kant employed a "dogmatic method" and was still employing the methodology of rationalist metaphysics, and that Kant's transcendental philosophy transcends the limits of possible experience. Feder believed that Kant's fundamental error was his contempt for "empirical

3006:

In the transcendental use of reason, there can be neither opinion nor knowledge. Reason results in a strong belief in the unity of design and purpose in nature. This unity requires a wise God who provides a future life for the human soul. Such a strong belief rests on moral certainty, not

1045:. Since one experiences it as it manifests itself in time, which Kant proposes is a subjective form of perception, one can know it only indirectly: as object, rather than subject. It is the empirical ego that distinguishes one person from another providing each with a definite character. 2671:

being exists, he belongs to the realm of reality. Seeing that all things issue from him, he is the most necessary of beings, for only a being who is self-dependent, who possesses all the conditions of reality within himself, could be the origin of contingent things. And such a being is

5911: 1756:

Logicians prior to Kant had concerned themselves to classify the various possible logical forms of judgment. Kant, with only minor modifications, accepts and adopts their work as correct and complete, and lays out all the logical forms of judgment in a table, reduced under four heads:

612:

ascertained by analyzing the subject. It was thought that all truths of reason, or necessary truths, are of this kind: that in all of them there is a predicate that is only part of the subject of which it is asserted. If this were so, attempting to deny anything that could be known

2778:

of God. Far from advocating for a rejection of religious belief, Kant rather hoped to demonstrate the impossibility of attaining the sort of substantive metaphysical knowledge (either proof or disproof) about God, free will, or the soul that many previous philosophers had pursued.

5130:

to the modes of representation enabled by the categories. Importantly the categories only produce knowledge (or experience, that is, empirical concepts) when they are applied to intuitions. It is this principle that runs through all of Kant's arguments in the Paralogisms of Pure

1997:

These categories, then, are the fundamental, primary, or native concepts of the understanding. These flow from, or constitute the mechanism of understanding and its nature, and are inseparable from its activity. Therefore, for human thought, they are universal and necessary, or

3620:, which was dedicated to defending Wolff's philosophy. The Wolffian critics argued that Kant's philosophy inevitably ends in skepticism and the impossibility of knowledge, defending the possibility of rational knowledge of the supersensible world as the only way of avoiding 2290:

is not separate from the world. They exist for us only in relation to each other. Whatever we know about the external world is only a direct, immediate, internal experience. The world appears, in the way that it appears, as a mental phenomenon. We cannot know the world as a

3539:

nature of space, asking how it was possible to distinguish one place from another when the parts of absolute space are identical in themselves. Kant issued a hostile reaction. He maintained that Tiedemann did not understand the problems facing the critical philosophy.

1646:

which are the conditions of all thought, and are thus what makes knowledge possible. The Transcendental Dialectic Kant calls a "logic of illusion"; in it he aims to expose the illusions that we create when we attempt to apply reason beyond the limits of experience.

3517:

admitted to having written the review, which he disowned due to editorial changes outside his control. Though Garve did not inform Kant of this, the changes were made by J. G. Feder. Following the controversy over Garve's review, there were no more reviews of the

674:

Kant's work was stimulated by his decision to take seriously Hume's skeptical conclusions about such basic principles as cause and effect, which had implications for Kant's grounding in rationalism. In Kant's view, Hume's skepticism rested on the premise that all

3188:

are "immediate representations" (see B41), that is, representations that represent things directly. One's perception of the chair is, according to Kant, an immediate representation. The perception represents the chair directly, and not by means of any general

535:

if it is necessary and universal. A proposition is necessary if it is not false in any case and so cannot be rejected; rejection is contradiction. A proposition is universal if it is true in all cases, and so does not admit of any exceptions. Knowledge gained

2159:

and that this permanence cannot be in the self, since it is only through the permanence that one's existence in time can itself be determined. This argument inverted the supposed priority of inner over outer experience that had dominated philosophies of

1503:

expositions of space and time are concerned with clarifying how those intuitions are known independently of experience. The transcendental expositions purport to show how the metaphysical conclusions give insight into the possibility of already obtained

3588:. Tittel was one of the first to make criticisms of Kant, such as those concerning Kant's table of categories, the categorical imperative, and the problem of applying the categories to experience, that have continued to be influential. The philosopher 745:

Kant argues that there are synthetic judgments such as the connection of cause and effect (e.g., "... Every effect has a cause.") where no analysis of the subject will produce the predicate. Kant reasons that statements such as those found in

5366:

A peculiar feature of this proof is that it tries to infer God's existence from his concept. The philosophical science which in Kant's opinion starts purely from concepts... is ontology... That is why Kant calls this proof... the ontological

2213:

One of the ways that pure reason erroneously tries to operate beyond the limits of possible experience is when it thinks that there is an immortal Soul in every person. Its proofs, however, are paralogisms, or the results of false reasoning.

754:

are synthetic judgments. Kant uses the classical example of 7 + 5 = 12. No amount of analysis will find 12 in either 7 or 5 and vice versa, since an infinite number of two numbers exist that will give the sum 12. Thus Kant concludes that all

3066:

the soul could be proven. Those who follow the naturalistic method of studying the problems of pure reason use their common, sound, or healthy reason, not scientific speculation. Others, who use the scientific method, are either dogmatists (

1891:

concepts are to be applied to intuition, they must have content. But the logical forms of judgment are by themselves abstract and contentless. Therefore, to determine the pure concepts of the understanding we must identify concepts which

3534:

and defended the possibility of metaphysics. He denied the synthetic status of mathematical judgments, maintaining that they can be shown to be analytic if the subject term is analyzed in full detail, and criticized Kant's theory of the

858:). Thus it sees the error of metaphysical systems prior to the Critique as failing to first take into consideration the limitations of the human capacity for knowledge. Transcendental imagination is described in the first edition of the 1057:

is arranged around several basic distinctions. After the two Prefaces (the A edition Preface of 1781 and the B edition Preface of 1787) and the Introduction, the book is divided into the Doctrine of Elements and the Doctrine of Method.

3487:

in 1782. The review, which denied that there is any distinction between Kant's idealism and that of Berkeley, was anonymous and became notorious. Kant reformulated his views because of it, redefining his transcendental idealism in the

3551:

knowledge. His writings received widespread attention and created controversy. Though Kant was unable to write a reply to Selle, he did engage in a public dispute with Feder, after learning of Feder's role in the review published in

2056:

of the experiencing subject, and the constitution of the subject is such that all thought is rule-governed in accordance with the categories. It follows that the categories feature as necessary components in any possible experience.

1656:

Kant's investigations in the Transcendental Logic lead him to conclude that understanding and reason can only legitimately be applied to things as they appear phenomenally to us in experience. What things are in themselves as being

3734:. Since the 18th century, books using "critique" in their title became common. Also, when "reason" is added after an adjective which qualifies this reason, this is usually a reference to Kant's most famous book. A few examples: 763:; the number 7 is seven and the number 5 is five and the number 12 is twelve and the same principle applies to other numerals; in other words, they are universal and necessary. For Kant then, mathematics is synthetic judgment 3604:

are "disguised polemics against Pistorius". Pistorius argued that, if Kant were consistent, his form of idealism would not be an improvement over that of Berkeley, and that Kant's philosophy contains internal contradictions.

3469:

was published. In his view, Kant's philosophy became successful in the early 1790s partly because Kant's doctrine of "practical faith" seemed to provide a justification for moral, religious, and political beliefs without an

664:. "I freely admit that it was the remembrance of David Hume which, many years ago, first interrupted my dogmatic slumber and gave my investigations in the field of speculative philosophy a completely different direction." 5395:

Now "Being" is clearly not a genuine predicate: that is, it is not a concept of something which could be added to the concept of a thing. It is merely the positing of a thing, or of certain determinations, as existing in

893:, by means of concepts, have, on this assumption, ended in failure. We must therefore make trial whether we may not have more success in the tasks of metaphysics, if we suppose that objects must conform to our knowledge. 3074:). In Kant's view, all of the above methods are faulty. The method of criticism remains as the path toward the completely satisfying answers to the metaphysical questions about God and the future life in another world. 3230:) of a chair that has subsequently been destroyed. Throughout the Transcendental Aesthetic, Kant seems to restrict his discussion to intuitions of the former type: intuitions that require the presence of their object. 3478:

received little attention when it was first published. Kant did not expect reviews from anyone qualified to appraise the work, and initially heard only complaints about its obscurity. The theologian and philosopher

1899:

are able to play a role in organising intuition. Kant therefore attempts to extract from each of the logical forms of judgment a concept which relates to intuition. For example, corresponding to the logical form of

1443:—is a contribution made by the faculty of sensation to cognition, rather than something that exists independently of the mind. This is the thrust of Kant's doctrine of the transcendental ideality of space and time. 3584:, with Gottlob August Tittel, who was influenced by Locke, publishing several polemics against Kant, who, although worried by some of Tittel's criticisms, addressed him only in a footnote in the preface to the 997:

knowledge. Kant also believed that causality is a conceptual organizing principle imposed upon nature, albeit nature understood as the sum of appearances that can be synthesized according to a priori concepts.

2234:). The logical subject is a mere idea, not a real substance. Unlike Descartes, who believes that the soul may be known directly through reason, Kant asserts that no such thing is possible. Descartes declares 1583:

Kant's thesis concerning the transcendental ideality of space and time limits appearances to the forms of sensibility—indeed, they form the limits within which these appearances can count as sensible; and it

1753:

possible logical forms of judgment, this will serve as a "clue" to the discovery of the most basic and general concepts that are employed in making such judgments, and thus that are employed in all thought.

466:(1790). In the preface to the first edition, Kant explains that by a "critique of pure reason" he means a critique "of the faculty of reason in general, in respect of all knowledge after which it may strive 4881:

Thus, like logic in general, transcendental logic is the result of a process of abstraction in which something originally part of a more comprehensive context is isolated and then examined in this isolated

4016: 2027:

content there is involved, as we shall see, the most intimate community of nature and origin between sense, on its formal side (space and time), and the understanding itself. For Kant, space and time are

1118:

to metaphysical principles. This section begins with the "Schematism", which describes how the imagination can apply pure concepts to the object given in sense perception. Next are arguments relating the

2993:

reason occurs when we see God's reason and purpose in nature's unity of design or general system of ends. The speculative extension of reason is severely limited in the transcendental dialectics of the

616:(e.g., "An intelligent man is not intelligent" or "An intelligent man is not a man") would involve a contradiction. It was therefore thought that the law of contradiction is sufficient to establish all 2504:

According to Kant, rationalism came to fruition by defending the thesis of each antinomy while empiricism evolved into new developments by working to better the arguments in favor of each antithesis.

2794:

In the Transcendental Dialectic, Kant showed how pure reason is improperly used when it is not related to experience. In the Method of Transcendentalism, he explained the proper use of pure reason.

671:

was set down in written form in just four to five months, while Kant was also lecturing and teaching, the work is a summation of the development of Kant's philosophy throughout those twelve years.

521:

knowledge, since objects as appearance "must conform to our cognition...which is to establish something about objects before they are given to us." Knowledge independent of experience Kant calls "

1649:

The idea of a transcendental logic is that of a logic that gives an account of the origins of our knowledge as well as its relationship to objects. Kant contrasts this with the idea of a general

2770:

known as the ontological, the cosmological and the physico-theological as quite untenable. However, it is important to realize that while Kant intended to refute various purported proofs of the

964:

conditions of objects as things in themselves. To this idealism is opposed transcendental realism, which regards space and time as something given in themselves (independent of our sensibility).

2744:

the existence of God. For this, we need something absolutely necessary that consequently has all-embracing reality, but this is the Cosmological Proof, which concludes that an all-encompassing

842:, must necessarily precede all intuitions of these objects, it can readily be understood how the form of all appearances can be given prior to all actual perceptions, and so exist in the mind 2892:

is immortal, a dogmatic negation could be made that God does not exist or that the soul is not immortal. Such dogmatic assertions cannot be proved. The statements are not based on possible

698:, Kant explains that Hume stopped short of considering that a synthetic judgment could be made 'a priori'. Kant's goal was to find some way to derive cause and effect without relying on 517:", and the latter as "only sensible forms of our intuition, but not determinations given for themselves or conditions of objects as things in themselves". This grants the possibility of 227: 3522:

in 1782 except for a brief notice. The work received greater attention only in 1784, when Shultz's commentary was published and a review by the philosopher and historian of philosophy

3513:, the possibility of synthetic a priori judgments, and insisting on the distinction between transcendental idealism and the idealism of Berkeley. In a letter to Kant, the philosopher 1106:, and other principles of the understanding, as conditions of the possibility of a science of metaphysics. The section titled the "Metaphysical Deduction" considers the origin of the 3258:

from Aristotle, but with the concession that Aristotle's own categorizations were faulty. Aristotle's imperfection is apparent from his inclusion of "some modes of pure sensibility (

3640:. The constructive aspect of the work, Kant's attempt to ground the conditions for the possibility of objects in the conditions of experience, helped bring about the development of 2971:

The greatest advantage of the philosophy of pure reason is negative, the prevention of error. Yet moral reason can provide positive knowledge. There cannot be a canon, or system of

1030:, and the unifying, structuring activity of concepts. These aspects of mind turn things-in-themselves into the world of experience. There is never passive observation or knowledge. 2374:

as going beyond the rational intention of reaching a conclusion. For Kant, an antinomy is a pair of faultless arguments in favor of opposite conclusions. Historically, Leibniz and

1526:

In this case, however, it was not experience that furnished the third term; otherwise, the necessary and universal character of geometry would be lost. Only space, which is a pure

1022:—are unknowable. For something to become an object of knowledge, it must be experienced, and experience is structured by the mind—both space and time being the forms of intuition ( 2013:

These categories are "pure" conceptions of the understanding, in as much as they are independent of all that is contingent in sense. They are not derived from what is called the

1511:

In the transcendental exposition, Kant refers back to his metaphysical exposition in order to show that the sciences would be impossible if space and time were not kinds of pure

3547:, was disappointed by the work, considering it a reversion to rationalism and scholasticism, and began a polemical campaign against Kant, arguing against the possibility of all 1637:

which an object is given to us in sensibility, and concepts, through which an object is thought in understanding. In the Transcendental Aesthetic, he attempted to show that the

791:

that were not self-evident but which could not be derived from empirical observation (B18-24). For Kant, all post-Cartesian metaphysics is mistaken from its very beginning: the

2155:

presupposes external objects. Defining self-consciousness as a determination of the self in time, Kant argues that all determinations of time presuppose something permanent in

2982:

What can I know? We cannot know, through reason, anything that cannot be a possible sense experience; ("that all our knowledge begins with experience there can be no doubt")

2802:

In section I, the discipline of pure reason in the sphere of dogmatism, of chapter I, the discipline of pure reason, of Part II, transcendental discipline of method, of the

889:

Hitherto it has been assumed that all our knowledge must conform to objects. But all attempts to extend our knowledge of objects by establishing something in regard to them

2354:

critics of Kant's ethics consider it too abstract, alienating, altruistic or detached from human concern to actually be able to guide human behavior. It is then that the

1090:

are pure forms of intuition inherent in our faculty of sense. The "Transcendental Logic" is separated into the Transcendental Analytic and the Transcendental Dialectic:

1641:

forms of intuition were space and time, and that these forms were the conditions of all possible intuition. It should therefore be expected that we should find similar

2190:

shows how pure reason should not be used. According to Kant, the rational faculty is plagued with dialectic illusions as man attempts to know what can never be known.

1741:

of judgment. In the following section, he will go on to argue that these categories are conditions of all thought in general. Kant arranges the forms of judgment in a

850:), grounded systematically in accordance with the categories of the understanding. Kant's metaphysical system, which focuses on the operations of cognitive faculties ( 2018:

science, or sensible knowledge, possible? Kant, now, has said, and, with reference to the kind of knowledge mentioned in the foregoing question, has said truly, that

814:, showing that it is not possible to meaningfully conceive of an object that exists outside of time and has no spatial components and is not structured following the 1669:

The Transcendental Analytic is divided into an Analytic of Concepts and an Analytic of Principles, as well as a third section concerned with the distinction between

802:

Therefore, Kant proposes a new basis for a science of metaphysics, posing the question: how is a science of metaphysics possible, if at all? According to Kant, only

4123:

designations refer to the page numbers of the first (1781) and second (1787) German editions, respectively. Sometimes NKS numbers are used to refer to pages of the

656:

Before Hume, rationalists had held that effect could be deduced from cause; Hume argued that it could not and from this inferred that nothing at all could be known

575:

judgments possible?" It is a "matter of life and death" to metaphysics and to human reason, Kant argues, that the grounds of this kind of knowledge be explained.

2378:(Newton's spokesman) had just recently engaged in a titanic debate of unprecedented repercussions. Kant's formulation of the arguments was affected accordingly. 5183:

The Fourth Paralogism is, in a sense, something of a stepchild, either passed in silence or given minimal treatment in any discussion of the Paralogisms proper.

2350:

is an imperishable substance, it is indestructibly simple, it stays the same forever, and it is separate from the decaying material world. On the other hand,

2168:. In Book II, chapter II, section III of the Transcendental Analytic, right under "The Postulates of Empirical Thought", Kant adds a "Refutation of Idealism ( 563:

knowledge must be analytic. Kant, however, argues that our knowledge of mathematics, of the first principles of natural science, and of metaphysics, is both

2299:, the fourth paralogism is addressed to refuting the thesis that there is no certainty of the existence of the external world. In the second edition of the 3057:). Sensualists claimed that only the objects of the senses are real. Intellectualists asserted that true objects are known only by the understanding mind. 3011:. Even if a person has no moral beliefs, the fear of God and a future life acts as a deterrent to evil acts, because no one can prove the non-existence of 1446:

Kant's arguments for this conclusion are widely debated among Kant scholars. Some see the argument as based on Kant's conclusions that our representation (

2222:

Every one of my thoughts and judgments is based on the presupposition "I think". "I" is the subject and thinking is the predicate. Yet the ever-present

2147:

denied the reality of external objects, Kant added a section to the second edition (1787) titled "The Refutation of Idealism" which turns the "game" of

1633:. In the first edition, the Fourth Paralogism offers a defence of transcendental idealism, which Kant reconsidered and relocated in the second edition. 206: 830:. Although such an object cannot be conceived, Kant argues, there is no way of showing that such an object does not exist. Therefore, Kant says, the 2052:

the ability to compare and contrast representations that may occur at different times or in different places). This ground of all experience is the

634:

knowledge. However, upon closer examination of the subject, Hume discovered that some judgments thought to be analytic, especially those related to

2907:

According to Kant, the censorship of reason is the examination and possible rebuke of reason. Such censorship leads to doubt and skepticism. After

2533:(1033–1109). Anselm presented the proof in chapter II of a short treatise titled "Discourse on the existence of God." It was not Kant but the monk 2499:

Both may be true. The thesis may be true of things-in-themselves (other than as they appear). The antithesis may be true of things as they appear.

2474:

Both may be true. The thesis may be true of things-in-themselves (other than as they appear). The antithesis may be true of things as they appear.

1568:. The Kantian thesis claims that in order for the subject to have any experience at all, then it must be bounded by these forms of presentations ( 582:

later attracted attacks from both empiricist and rationalist critics, and became a source of controversy. It has exerted an enduring influence on

213: 540:

through the senses, Kant argues, never imparts absolute necessity and universality, because it is possible that we might encounter an exception.

2884:

use of pure reason. Kant defined this polemical use as the defense against dogmatic negations. For example, if it is dogmatically affirmed that

4805:

Hegel follows Kant ... in limiting claims to know to the empirically real. In short, he adopts a view very similar to Kant's empirical realism.

710:

cannot tell us anything that is not already self-evident, so his goal was to find a way to demonstrate how the synthetic a priori is possible.

185: 3036:

knowledge. Morals, analytics and dialectics for Kant constitute metaphysics, which is philosophy and the highest achievement of human reason.

5789: 5454: 5417: 4748: 4720: 4637: 4340: 4269: 4000: 3968: 3942: 3925: 3897: 3490: 331: 167: 5098:... Our faculty of reason, when it functions properly, makes us subject to certain conceptual illusions or sophistical lines of reasoning... 474:" is properly understood in this context to mean a systematic analysis, rather than finding fault, as the term is often used colloquially. 3744: 2904:

to improved insight. We should eliminate polemic in the form of opposed dogmatic assertions that cannot be related to possible experience.

2541:

who first challenged the success of the proof. Aquinas went on to provide his own proofs for the existence of God in what are known as the

2512:

Pure reason mistakenly goes beyond its relation to possible experience when it concludes that there is a Being who is the most real thing (

927:

which deny all claims of extramental existence and consequently turn phenomenal objects into things-in-themselves. While Kant claimed that

5972: 5884: 3543:

Christian Gottlieb Selle, an empiricist critic of Kant influenced by Locke to whom Kant had sent one of the complimentary copies of the

3565:

philosophy", which explains the faculty of knowledge according to the laws of nature. With Christian Meiners, he edited a journal, the

1074:

products of the mind, and the correct and incorrect use of these presentations. Kant further divides the Doctrine of Elements into the

1037:"—is similarly unknowable. Kant contrasts the transcendental ego to the empirical ego, the active individual self subject to immediate 544: 299: 5861: 3739: 3182:

can represent the chair by representing general characteristics of the chair: being brown, being wooden, being a chair, and so forth.

2131:

also of the Category of causality. Therefore, time can be said to be the schema of Categories or pure concepts of the understanding.

1601:

Outline of Kant's division of the science of logic into special logic, general logic, and the pure and applied forms of general logic

6005: 6000: 5810: 5760: 5738: 5717: 5650: 5388: 5359: 5298: 5260: 5232: 5204: 5176: 5119: 5091: 5057: 5032: 4997: 4966: 4874: 4695: 4489: 4464: 4439: 4414: 4386: 4315: 4244: 3873: 3505:

Kant believed that the anonymous review was biased and deliberately misunderstood his views. He discussed it in an appendix of the

3498:. The review was denounced by Kant, but defended by Kant's empiricist critics, and the resulting controversy drew attention to the 3483:

wrote that the public saw the work as "a sealed book" consisting in nothing but "hieroglyphics". The first review appeared in the

2318:

And the existence of outer appearances cannot be immediately perceived but can be inferred only as the cause of given perceptions.

5933: 5922: 1564:

The current interpretation of Kant states that the subject possesses the capacity to perceive spatial and temporal presentations

878: 3709:

be a universal law of action, and by Kant's own criterion lying would now be moral, and it would be truth that would be immoral.

5995: 5990: 2311:. Kant explains skeptical idealism by developing a syllogism called "The Fourth Paralogism of the Ideality of Outer Relation:" 1082:, reflecting his basic distinction between sensibility and the understanding. In the "Transcendental Aesthetic" he argues that 505:, and tries to provide solutions to the skepticism of Hume regarding knowledge of the relation of cause and effect and that of 2975:

principles, for the correct use of speculative reason. However, there can be a canon for the practical (moral) use of reason.

3756: 3668:

by philosophers and historians of philosophy have stressed different aspects of the work. The late 19th-century neo-Kantians

3461:, it helped to discredit rationalist metaphysics of the kind associated with Leibniz and Wolff which had appeared to provide 714: 642:(i.e., no analysis of the subject will reveal the predicate). They thus depend exclusively upon experience and are therefore 4500:, Kant distinguishes the transcendental ego from the empirical ego and maintains that only the transcendental ego has these 3465:

knowledge of the existence of God, although Beiser notes that this school of thought was already in decline by the time the

660:

in relation to cause and effect. Kant, who was brought up under the auspices of rationalism, was deeply impressed by Hume's

1553:

possible. Time is not a concept, since otherwise it would merely conform to formal logical analysis (and therefore, to the

3067: 2899:

Kant claimed that adversaries should be freely allowed to speak reason. In return, they should be opposed through reason.

2616:. The Ontological Argument starts with a mere mental concept of a perfect God and tries to end with a real, existing God. 2003: 1597: 1139:. In the Appendix to the "Critique of Speculative Theology" Kant describes the role of the transcendental ideas of reason. 498: 359: 2358:

offers the best defense, demonstrating that in human concern and behavior, the influence of rationality is preponderant.

6020: 4057: 3724: 2999: 502: 456: 192: 3859: 2791:, and by far the shorter of the two, attempts to lay out the formal conditions of the complete system of pure reason. 1147:

contains four sections. The first section, "Discipline of Pure Reason", compares mathematical and logical methods of

513:

of objects (as appearance) and their form of appearance. Kant regards the former "as mere representations and not as

144: 6015: 4052: 3984: 3768: 1554: 717:

reasoning. However, this posed a new problem: how is it possible to have synthetic knowledge that is not based on

6010: 5941: 5211:

For Kant, the great value of skeptical idealism is that it demands some proof or reason for our ordinary beliefs.

4819:, p. 104. "... the self is an intrinsically important topic and absolutely central to Kant's philosophy ..." 4062: 3083: 2806:, Kant enters into the most extensive discussion of the relationship between mathematical theory and philosophy. 494: 369: 288: 220: 4026: 3613: 3480: 2947:

do not really exist. Added to all these rational judgments is Kant's great discovery of the synthetic judgment

2560:

exists because he is perfect. If he did not exist, he would be less than perfect. Existence is assumed to be a

2490: 1075: 661: 3693: 2988:

What may I hope? We can hope to be happy as far as we have made ourselves deserving of it through our conduct.

1733:

In the Metaphysical Deduction, Kant aims to derive twelve pure concepts of the understanding (which he calls "

176: 5841: 4067: 3608:

Though the followers of Wolff, such as J. G. E. Maass, J. F. Flatt, and J. A. Ulrich, initially ignored the

3152: 3103: 2144: 1013:

is a form of knowing. Both space and time and conceptual principles and processes pre-structure experience.

916: 815: 591: 510: 319: 261: 567:

and synthetic. The peculiar nature of this knowledge cries out for explanation. The central problem of the

5064:... Ideas are such that no sensible intuition corresponding to them could ever be given in our experience. 4072: 3696:

dealt with its work of orientation of a limited understanding in the field of world history. According to

2592:. It connects the subject to a predicate. "Existence is evidently not a real predicate ... The small word 1887: 1670: 1573: 986: 413: 354: 314: 128: 799:

are mistaken because they assert that it is possible to go beyond experience through theoretical reason.

5951: 5853: 3783: 3122: 3098: 2851: 2837: 2692: 2659: 2315:

That whose existence can be inferred only as a cause of given perceptions has only a doubtful existence.

667:

Kant decided to find an answer and spent at least twelve years thinking about the subject. Although the

639: 5329: 4032: 3730: 3094: 2589: 2581: 2553: 2530: 2367: 1079: 462: 199: 4629: 907:

knowledge does not depend solely on the object of knowledge but also on the capacity of the knower.

691:

only: experience shows only that one event regularly succeeds another, not that it is caused by it.

5826: 5748: 5687: 3917: 3820: 3749: 3657: 3458: 3133: 2874: 2620: 2613: 2561: 2542: 2035:

intuition, Kant presents four of them in the Metaphysical Exposition of space: two argue for space

1585: 1151:, and the second section, "Canon of Pure Reason", distinguishes theoretical from practical reason. 952: 874: 839: 807: 751: 374: 336: 266: 4940: 4378: 4029: – Development by Harman et al of Heidegger and Husserl's ideas that reject anthropocentrism 3978: 3637: 3580:

ceased publication after only a few issues. Other critics of Kant continued to argue against the

3523: 3116: 3023:

as a return to the Cartesian epistemological tradition and a search for truth through certainty.

2721: 2630:. A leap takes place from the premise to the conclusion, and all intermediate steps are omitted. 2161: 2152: 2053: 811: 718: 707: 703: 688: 680: 644: 595: 583: 2712:

concepts. It observes that the objects in the world have been intentionally arranged with great

1725:

In the 2nd edition, these sections are followed by a section titled the Refutation of Idealism.

1661:, independent of our cognition, remains limited by what is known through phenomenal experience. 3509:, accusing its author of failing to understand or even address the main issue addressed in the 2809:

Discipline is the restraint, through caution and self-examination, that prevents philosophical

2424:

Both are false. The world is an object of experience. Neither statement is based on experience.

1467:

judgments, such as those made in geometry, are possible is if space is transcendentally ideal.

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to experience. Next, the "Analytic of Principles" sets out arguments for the relation of the

1041:. One is aware that there is an "I," a subject or self that accompanies one's experience and 470:" and that he aims to decide on "the possibility or impossibility of metaphysics". The term " 4622: 3906: 3773: 3761: 3718:

Many titles have been used by different authors in reference or as a tribute to Kant's main

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In abandoning any attempt to prove the existence of God, Kant declares the three proofs of

2716:. The fitness of this arrangement could never have occurred randomly, without purpose. The 2445:

Both are false. Things are objects of experience. Neither statement is based on experience.

1454:

intuition. From here Kant is thought to argue that our representation of space and time as

943:, and on the synthesizing activity of the mind manifested in the rule-based structuring of 738:

Immanuel Kant, lecturing to Russian officers—by I. Soyockina / V. Gracov, the Kant Museum,

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A History of Philosophy Volume VI: Modern Philosophy from the French Enlightenment to Kant

4285: 3802: 3681: 3641: 3514: 3108: 2393:. They result in four kinds of opposing assertions, each of which is logically valid. The 2292: 2236: 2107: 2048: 924: 838:

Kant writes: "Since, then, the receptivity of the subject, its capacity to be affected by

587: 514: 439: 397: 325: 309: 278: 4934: 4372: 4239:. Translated and edited by Remnant and Bennett. Cambridge University Press. p. 361. 3852: 3273:

Kant's divisions, however, are guided by his search in the mind for what makes synthetic

3217:

Kant also divides intuitions into two groups in another way. Some intuitions require the

2106:

In order for any concept to have meaning, it must be related to sense perception. The 12

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are mistaken because they assert that it is not possible to go beyond experience and the

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faculties in structuring the known and knowable world that in the second preface to the

4727:

The problem addressed by Kant presupposes the results of the Transcendental Aesthetics.

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limits of our knowledge are proved from principles, not from mere personal experience.

2538: 1622: 402: 379: 254: 5930: 3840: 5984: 5781: 5344: 4021: 3960: 3846: 3689: 3669: 3147: 3008: 2375: 2115: 2007: 1042: 1038: 1026:; for Kant, intuition is the process of sensing or the act of having a sensation) or 447: 283: 236: 136: 115: 40: 5875: 4781: 4092: 4047: 2846: 2760: 1738: 1148: 1034: 903: 527: 2732:

leads us to infer that there is only one cause of everything. That one cause is a

783:

through to Kant's immediate predecessors made assertions about the world or about

5800: 5771: 5728: 3932: 3887: 3270:), none of which can belong to this genealogical register of the understanding." 854:), places substantial limits on knowledge not found in the forms of sensibility ( 5962: 5836: 3645: 3045: 2825: 2810: 2709: 2390: 1550: 1516: 1500: 944: 932: 846:" (A26/B42). Appearance is then, via the faculty of transcendental imagination ( 772: 739: 694:

In section VI ("The General Problem of Pure Reason") of the introduction to the

627: 490: 451: 272: 80: 5957: 5680: 5777: 3956: 3593: 3570: 3071: 3062: 2932: 2893: 2829: 2814: 2733: 2626: 2577: 2525:

Refutation of the ontological proof of God's existence of Anselm of Canterbury

2521:

possibility of all objects, their original cause and their continual support.

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Critique of Pure Reason (The Cambridge Edition of the Works of Immanuel Kant)

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was the first of Kant's works to become famous. According to the philosopher

2198:(God), and (e) Appendix (on the constitutive and regulative uses of reason). 951:

of objects, this thesis is not equivalent to mind-dependence in the sense of

902:, without reference to the motion of ourselves as spectators, to one that is 3653: 3621: 3138: 3058: 3016: 2928: 2924: 2908: 2900: 2821: 2752: 2741: 2698: 2569: 2386: 2304: 1110:. In the "Transcendental Deduction", Kant then shows the application of the 1010: 928: 882: 866: 827: 776: 684: 635: 26: 3879: 3193: 1463:

judgments are possible. Kant is taken to argue that the only way synthetic

734: 3892:. Translated by Wolfgang Schwartz. Scientia Verlag und Antiquariat. 1982. 1545:

The other part of the Transcendental Aesthetic argues that time is a pure

1530:

form of intuition, can make this synthetic judgment, thus it must then be

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A Brief History of the Paradox: philosophy and the labyrinths of the mind

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of God, he also intended to demonstrate the impossibility of proving the

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of the productive power of imagination in a unified and original manner.

4657:. Vol. 42. William Benton/Encyclopædia Britannica Inc. p. 24. 3814: 5239:

Since the fourth paralogism is misplaced, I shall say no more about it.

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Refutation of the cosmological ("prime mover") proof of God's existence

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According to Kant, the transcendental ego—the "Transcendental Unity of

831: 713:

To accomplish this goal, Kant argued that it would be necessary to use

3660:, whose philosophy has been seen as a form of "radical Kantianism" by 3612:, they began to publish polemics against Kant in 1788. The theologian 2725: 1538:

intuition, it is empirical, and would be an experimental science, but

509:

regarding knowledge of the external world. This is argued through the

454:. Also referred to as Kant's "First Critique", it was followed by his 5973:

G.J. Mattey's lecture notes on Kant, closely explaining parts of the

5447:

From Kant to Hilbert: a source book in the foundations of mathematics

3688:

on the limits of reason within the boundaries of sensory experience.

3222:

one's perception of a chair. An example of the latter: one's memory (

2867: 2713: 2489:: There is nothing necessary in the world, but in this series all is 2465: 2202: 683:. The problem that Hume identified was that basic principles such as 578:

Though it received little attention when it was first published, the

5894: 4801:

Before and After Hegel: A Historical Introduction to Hegel's Thought

3250:

Tables of principles and categories of understanding in the critique

2548:

The ontological proof considers the concept of the most real Being (

2226:

of every thought should not be confused with a permanent, immortal,

1801:

Under each head, there corresponds three logical forms of judgment:

525:" knowledge, while knowledge obtained through experience is termed " 4432:

Immanuel Kant, Critical Assessments: Kant's Critique of Pure Reason

1435:

claim is that the form of appearances—which he later identifies as

1135:

traditional theories of the soul, the universe as a whole, and the

835:

direct advance can be made from pure ideas to objective existence.

3192: 3054: 2833: 2818: 2748: 2737: 2729: 2717: 2573: 2483:: In the series of the world-causes there is some necessary being. 2409: 2020:

thoughts, without the content which perception supplies, are empty

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Ueber Raum und Causalität: Zur Prüfung der kantischen Philosophie

2031:

intuitions. Out of a total of six arguments in favor of space as

722:

true, he argues, then metaphysics as a discipline is impossible.

450:, in which the author seeks to determine the limits and scope of 446:; 1781; second edition 1787) is a book by the German philosopher 4768:

Kant's Idealism: New Interpretations of a Controversial Doctrine

4662: 4292:. Metaphysics Research Layourmomgayb, Stanford University. 2018. 3722:, or his other, less famous books using the same basic concept, 2985:

What should I do? Do that which will make you deserve happiness;

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does not proceed by measurements—it proceeds by demonstrations.

1488: 1440: 1367:

Clue to the discovery of all pure concepts of the understanding

1087: 1006: 940: 788: 676: 2433:: Everything in the world consists of elements that are simple. 590:. The book is considered a culmination of several centuries of 3012: 2919:

Proofs of transcendental propositions about pure reason (God,

2885: 2672: 2557: 2321:

Then, the existence of all objects of outer sense is doubtful.

1625:. "The Paralogisms of Pure Reason" is the only chapter of the 784: 5197:

German Idealism: the struggle against subjectivism, 1781–1801

1572:). Some scholars have offered this position as an example of 4140:"Seite:Kant Critik der reinen Vernunft 856.png – Wikisource" 3937:. Translated by Werner S. Pluhar. Hackett Publishing. 1999. 2687:

Physico-theological ("watch maker") proof of God's existence

2568:, God, but Kant asserted that existence is not a predicate. 2047:

In the Transcendental Deduction, Kant aims to show that the

4017:

Arthur Schopenhauer's criticism of Immanuel Kant's schemata

2813:

from applying itself beyond the limits of possible sensual

1470:

In Section I (Of Space) of Transcendental Aesthetic in the

1238:

iv. Appendix on the Amphiboly of the Concepts of Reflection

1223:

d. Postulates of Empirical Thought (Refutation of Idealism)

1016:

Things as they are "in themselves"—the thing in itself, or

5253:

African-American Perspectives and Philosophical Traditions

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English translation (St. Martin's Press, Macmillan, 1929).

2201:

In the introduction, Kant introduces a new faculty, human

5710:

The Fate of Reason: German Philosophy from Kant to Fichte

3393:

Of Community (reciprocity between the agent and patient)

2118:. Each category has a schema. It is a connection through 865:

It is because he takes into account the role of people's

2439:: There is no simple thing, but everything is composite. 2114:

concepts, are related to phenomenal appearances through

571:

is therefore to answer the question: "How are synthetic

5004:

In the schematism Kant attempts to grasp the synthesis

3676:

focused on its philosophical justification of science,

3576:

Feder's campaign against Kant was unsuccessful and the

5267:

The neglect of contemporary ethicists of Kant's first

4892: 4890: 3530:. Tiedemann attacked the possibility of the synthetic 2740:. This physico-theology does not, however, prove with 2600:

to the subject." (A599) Also, we cannot accept a mere

1245:(2) Transcendental Dialectic: Transcendental Illusion 4215: 4213: 3995:. Translated by Marcus Weigelt. Penguin Books. 2007. 3912:

Translated by Werner S. Pluhar, including the 24-pp.

3389:

Of Inherence and Subsistence (substantia et accidens)

3170:

Kant distinguishes between two different fundamental

1370:

Deductions of the pure concepts of the understanding

2759:, which tried to make an objective reality out of a 2325:

Kant may have had in mind an argument by Descartes:

5171:. Oxford University Press. pp. 174, 185, 188. 5022:Kant's Theory of Knowledge: An Introduction to the 3644:. The work also influenced Young Hegelians such as 1362:Pure Reason as the Seat of Transcendental Illusion 862:but Kant omits it from the second edition of 1787. 551:of the proposition is already contained within the 543:Kant further elaborates on the distinction between 102: 94: 86: 76: 68: 56: 46: 36: 5679: 5643:The Oxford Companion to Philosophy, Second Edition 5343: 4621: 1963:Inherence and Subsistence (substance and accident) 547:. A proposition is analytic if the content of the 5831:A History of Philosophy: Volume VI, Wolff to Kant 4973:The basic strand of his argument runs as follows. 2524: 2244:consciousness continuum, not of direct intuition 1969:Community (reciprocity between agent and patient) 993:knowledge, which also provides the framework for 5645:. Oxford: Oxford University Press. p. 470. 4455:Angeles, Peter A. (1992). Eugene Ehrlich (ed.). 2728:of the relation between all of the parts of the 2333:But the existence of physical things is doubtful 2282:The soul is separated from the experienced world 2256:The only use or advantage of asserting that the 1629:that Kant rewrote for the second edition of the 4816: 4713:The Coherence of Kant's Transcendental Idealism 4685:Routledge Philosophy Guidebook to Kant and the 4356:Charles George Herbermann; et al. (eds.). 3702: 3592:, founder and leader of the secret society the 3201:Kant divides intuitions in the following ways: 2418:: The world is, as to time and space, infinite. 2176:Appendix: "Amphiboly of Concepts of Reflection" 2126:concept of the understanding, and a phenomenal 1745:, which he uses to guide the derivation of the 1609:, there is a section (titled The Refutation of 1257:d. Appendix to Critique of Speculative Theology 1211:ii. System of Principles of Pure Understanding 961: 5126:Our understanding and experiences are limited 4786:Fichte, German Idealism, and Early Romanticism 4678: 4676: 4674: 4672: 3835:. Translated by Thomas Kingsmill Abbott. 1873. 3528:Hessische Beyträge zur Gelehrsamkeit und Kunst 3391:Of Causality and Dependence (cause and effect) 3197:A diagram of Immanuel Kant's system of thought 2997:, which Kant would later fully explore in the 1388:Book II: Dialectical Inferences of Pure Reason 651: 5468: 5466: 4230: 4228: 2978:Reason has three main questions and answers: 1895:correspond to the logical forms of judgment, 8: 2705:sensed experience of nature and not on mere 2529:The ontological proof can be traced back to 2093:4.Postulates of empirical thought in general 1311: 1298: 1017: 586:, and helped bring about the development of 19: 5449:. Oxford University Press US. p. 136. 4457:The Harper Collins Dictionary of Philosophy 4409:. University of Chicago Press. p. 21. 4301: 4299: 3554:Zugaben zu den Göttinger Gelehrten Anzeigen 2862:, which use concepts that are derived from 1966:Causality and Dependence (cause and effect) 1576:, as a rebuke to some aspects of classical 1515:intuitions. He asks the reader to take the 1386: 1341: 1336: 1228:iii. Ground of Distinction of Objects into 5412:. Ashgate Publishing Ltd. pp. 32–36. 4987:Phenomenological Interpretation of Kant's 4430:Chadwick, Ruth F.; Cazeaux, Clive (1992). 4310:. Hackett Publishing Company. p. 57. 3600:. Beiser writes that many sections of the 3485:Zugaben zu den Göttinger gelehrte Anzeigen 3435:Postulates of Empirical Thought in General 2552:) and concludes that it is necessary. The 143: 123: 25: 18: 5641:Graham Bird (2005). Ted Honderich (ed.). 5568: 4992:. Indiana University Press. p. 292. 4766:Dennis Schulting, Jacco Verburgt (eds.), 3113:concept versus object of sense perception 2755:. All three proofs can be reduced to the 2185:Second Division: Transcendental Dialectic 2010:, the categories exist only in the mind. 1343:Second Division: Transcendental Dialectic 501:. He expounds new ideas on the nature of 207:Religion within the Bounds of Bare Reason 61: 5313: 5199:. Harvard University Press. p. 63. 4484:. Rowman & Littlefield. p. 21. 3279: 2720:must have been caused by an intelligent 2646:and questions of existence are resolved 2454:: There are in the world causes through 1288: 559:Before Kant, philosophers held that all 179: Question: What Is Enlightenment? 5665: 5556: 5544: 5532: 5520: 5508: 5496: 5484: 5472: 5432: 5325: 4515: 4335:. Dover Publications Inc. p. 361. 4290:The Stanford Encyclopedia of Philosophy 4131: 4091:Empirical realism was later adopted by 4084: 2697:The physico-theological proof of God's 1665:First Division: Transcendental Analytic 1534:. If geometry does not serve this pure 1338:First Division: Transcendental Analytic 1174:3. Transcendental Doctrine of Elements 531:". According to Kant, a proposition is 135: 5628: 5616: 5604: 5592: 5580: 5289:. Oxford University Press US. p. 5154: 5142: 4407:Imagination and Interpretation in Kant 3976: 2397:, with its resolution, is as follows: 1409:I. Transcendental Doctrine of Elements 626:at first accepted the general view of 186:Groundwork of the Metaphysic of Morals 5802:Kant and the Metaphysics of Causality 4803:. Hackett Publishing. p. xviii. 4653:Robert Maynard Hutchins, ed. (1952). 3636:has exerted an enduring influence on 3494:(1783) and the second edition of the 3491:Prolegomena to Any Future Metaphysics 2880:Restraint should be exercised in the 2783:II. Transcendental Doctrine of Method 2336:Therefore, I am not a physical thing. 2139:In order to answer criticisms of the 1350: 1346: 1309:First Part: Transcendental Aesthetic 1266:4. Transcendental Doctrine of Method 652:Kant's rejection of Hume's empiricism 228:On a Supposed Right to Tell Lies from 7: 5350:. Indiana University Press. p. 4920: 4908: 4896: 4852: 4840: 4828: 4607: 4595: 4583: 4571: 4556: 4544: 4532: 4219: 4204: 4192: 4180: 4168: 4156: 3963:. Cambridge University Press. 1999. 3745:The World as Will and Representation 2736:, mighty, wise, and self-sufficient 545:"analytic" and "synthetic" judgments 5885:Stanford Encyclopedia of Philosophy 5833:, Chapters 11-13, pp. 211-307. 5346:The Basic Problems of Phenomenology 5169:Kant's Theory of Self-Consciousness 4183:, Introduction, Part IV, p. A6/B10. 3205:Kant distinguishes intuitions into 1300:Transcendental Doctrine of Elements 1098:sets forth the appropriate uses of 5963:Glossary of Kant’s Technical Terms 5271:has been particularly unfortunate. 5223:Bennett, Jonathan Francis (1974). 5027:. Hackett Publishing. p. 87. 4482:From Rationalism to Existentialism 3740:Critique of the Kantian Philosophy 2464:: There is no freedom, but all is 2122:between the category, which is an 1304:Transcendental Doctrine of Method 1062:Doctrine of Elements and of Method 14: 5958:Modified texts for easier reading 4628:. Yale University Press. p. 4393:Kant synthetic judgment a priori. 4264:. Arc Manor LLC. pp. 56–57. 4237:New Essays on Human Understanding 3934:Critique of Pure Reason, Abridged 3289:Principles of pure understanding 1313:Second Part: Transcendental Logic 51:Critik der reinen Vernunft 5906: 4743:. Forgotten Books. p. 331. 4655:Great Books of the Western World 4374:The philosophy of Kant explained 3283:Function of thought in judgment 3234:Kant also distinguished between 3161:: presentation or representation 3027:The architectonic of pure reason 2330:My own existence is not doubtful 2039:and two for space as intuition. 1508:scientific knowledge (A25/B40). 1356:Book II: Analytic of Principles 1208:i. Schematism (bridging chapter) 1123:principles with the schematized 418: 5927:(Norman Kemp Smith translation) 5383:. Wiley-Blackwell. p. 35. 5255:. Routledge. pp. 188–189. 5114:. Wiley-Blackwell. p. 48. 5052:. Wiley-Blackwell. p. 84. 4959:Kant's Transcendental Deduction 4459:. Harper Collins. p. 149. 3664:. Other interpretations of the 3474:knowledge of God. However, the 2151:against itself by arguing that 1384:Book I: Concept of Pure Reason 1275:C. Architectonic of Pure Reason 468:independently of all experience 5850:Kant's Critique of Pure Reason 5845:, Chapter 6, pp. 329–379. 5805:. Cambridge University Press. 5784:. Cambridge University Press. 4711:Senderowics, Yaron M. (2005). 4624:Kant's Transcendental Idealism 3849:. The Macmillan Company. 1881. 3757:Critique of Dialectical Reason 3266:), also an empirical concept ( 2209:The paralogisms of pure reason 1555:principle of non-contradiction 1483:Kant gives two expositions of 1217:b. Anticipations of Perception 931:depend upon the conditions of 898:the universe from one that is 300:Analytic–synthetic distinction 170: Any Future Metaphysics 31:Title page of the 1781 edition 1: 5967:Kant’s System of Perspectives 5708:Beiser, Frederick C. (1987). 5631:, pp. 181, 184, 186–189. 5445:Ewald, William Bragg (2008). 5381:The Christian Theology Reader 5195:Beiser, Frederick C. (2002). 2798:The discipline of pure reason 2075:2.Anticipations of perception 1561:forms of sensible intuition. 1353:Book I: Analytic of Concepts 1323:Architectonic of Pure Reason 1248:a. Paralogisms of Pure Reason 1009:are a form of perceiving and 919:should be distinguished from 5712:. Harvard University Press. 5379:McGrath, Alister E. (2006). 4939:. The Macmillan Co. p. 4936:The essentials of philosophy 4405:Makkreel, Rudolf A. (1995). 4360:. Vol. 10. p. 232. 4286:"Kant and Hume on Causality" 4058:Philosophy of space and time 3920:. Hackett Publishing. 1996. 3868:. Palgrave Macmillan. 1929. 3742:" (1818), as an appendix of 3725:Critique of Practical Reason 3684:on aspects of ontology, and 3602:Critique of Practical Reason 3586:Critique of Practical Reason 3286:Categories of understanding 3000:Critique of Practical Reason 2844:must be ultimately based on 2817:. Philosophy cannot possess 2619:The argument is essentially 2043:The transcendental deduction 1269:A. Discipline of Pure Reason 1200:ii. Transcendental Deduction 1191:(1) Transcendental Analytic 1177:A. Transcendental Aesthetic 1168:1. First and second Prefaces 457:Critique of Practical Reason 193:Critique of Practical Reason 5947:Philosophy of Immanuel Kant 5940:Original German version at 5916:public domain audiobook at 5913:The Critique of Pure Reason 5895:The Critique of Pure Reason 5876:"Kant's Theory of Judgment" 5776:. Translated and edited by 5227:. CUP Archive. p. 72. 4817:Chadwick & Cazeaux 1992 4480:Solomon, Robert C. (2001). 3955:. Translated and edited by 3810:(first English translation) 3805:. William Pickering. 1838. 3556:. In 1788, Feder published 3361:Anticipations of Perception 3174:: intuitions and concepts: 2701:is supposed to be based on 2362:The antinomy of pure reason 2022:. This is not less true of 477:Kant builds on the work of 6037: 5931:Kritik der reinen Vernunft 5342:Heidegger, Martin (1988). 5167:Powell, C. Thomas (1990). 4985:Heidegger, Martin (1997). 4683:Sebastian Gardner (1999). 4620:Allison, Henry E. (2004). 4504:relations with experience. 4308:The Problems of Philosophy 4306:Russell, Bertrand (1990). 4262:The Problems of Philosophy 4260:Russell, Bertrand (2008). 4053:Phenomenology (philosophy) 3769:Critique of Cynical Reason 3449:Early responses: 1781–1793 3040:The history of pure reason 2690: 2667:without sense experience. 2170:Widerlegung des Idealismus 2135:The refutation of idealism 1729:The metaphysical deduction 1450:) of space and time is an 1317:Discipline of Pure Reason 1291: 1251:b. Antinomy of Pure Reason 1220:c. Analogies of Experience 1205:b. Analytic of Principles 989:and concepts provide some 444:Kritik der reinen Vernunft 230: Benevolent Motives 106:856 (first German edition) 16:1781 book by Immanuel Kant 5965:from Stephen Palmquist's 5942:Duisburg-Essen University 5283:Sorensen, Roy A. (2003). 5110:Atkins, Kim, ed. (2005). 5020:Hartnack, Justus (2001). 4933:Roy Wood Sellars (1917). 4869:. Springer. p. 263. 4867:Body and Practice in Kant 4715:. Springer. p. 270. 4434:. Routledge. p. 43. 4377:. J. Maclehose. pp. 4358:The Catholic encyclopedia 4063:Romanticism in philosophy 3780:Critique of Impure Reason 3578:Philosophische Bibliothek 3567:Philosophische Bibliothek 3426:Possibility-Impossibility 3053:), and intellectualists ( 2854:. This is different from 2751:has absolutely necessary 2686: 2653: 2537:and later the Scholastic 2368:four antinomies of reason 2083:3.Analogies of experience 2081: 1983:Possibility—Impossibility 1979:4. Categories of Modality 1959:3. Categories of Relation 1957: 1921:1. Categories of Quantity 1846: 1781: 1705: 1396:Paralogisms (Psychology) 1393: 1381: 1376:System of all principles 1361: 1358: 1355: 1352: 1308: 1303: 1278:D. History of Pure Reason 1197:i. Metaphysical Deduction 771:knowledge for a study of 495:Gottfried Wilhelm Leibniz 221:The Metaphysics of Morals 110: 24: 6006:German non-fiction books 6001:Enlightenment philosophy 5903:(Meiklejohn translation) 5727:Caygill, Howard (1995). 5678:Smith, Homer W. (1952). 5619:, pp. 179, 181–182. 4961:. Springer. p. 25. 4770:, Springer 2010, p. 203. 4498:Transcendental Deduction 4027:Object-oriented ontology 3614:Johann Augustus Eberhard 3560:, a polemic against the 3481:Johann Friedrich Schultz 3157:variant translations of 2955:The canon of pure reason 2939:and synthetic judgments 2508:The ideal of pure reason 1941:2. Categories of Quality 1810:1. Quantity of Judgments 1766:1. Quantity of Judgments 1420:Transcendental Aesthetic 1414:Transcendental Aesthetic 1359:Transcendental Illusion 1194:a. Analytic of Concepts 1188:B. Transcendental Logic 1132:Transcendental Dialectic 1076:Transcendental Aesthetic 977: 20:Critique of Pure Reason 5924:Critique of Pure Reason 5842:The Story of Philosophy 5770:Kant, Immanuel (1999). 5076:Wood, Allen W. (2001). 5048:Wood, Allen W. (2005). 5024:Critique of Pure Reason 4989:Critique of Pure Reason 4957:Howell, Robert (1992). 4687:Critique of Pure Reason 4235:Leibniz, G. W. (1996). 4195:, pp. A6–7/B10–11. 4068:Transcendental theology 3993:Critique of Pure Reason 3953:Critique of Pure Reason 3908:Critique of Pure Reason 3889:Critique of Pure Reason 3861:Critique of Pure Reason 3842:Critique of Pure Reason 3833:Critique of Pure Reason 3816:Critique of Pure Reason 3807:critick of pure reason. 3798:Critique of Pure Reason 3706:Critique of Pure Reason 3634:Critique of Pure Reason 3618:Philosophisches Magazin 3610:Critique of Pure Reason 3598:Critique of Pure Reason 3582:Critique of Pure Reason 3562:Critique of Pure Reason 3545:Critique of Pure Reason 3520:Critique of Pure Reason 3511:Critique of Pure Reason 3500:Critique of Pure Reason 3496:Critique of Pure Reason 3476:Critique of Pure Reason 3467:Critique of Pure Reason 3455:Critique of Pure Reason 3428:Existence-Non-existence 3398:Analogies of Experience 3254:Kant borrowed the term 3172:types of representation 3153:Transcendental idealism 3021:Critique of Pure Reason 2995:Critique of Pure Reason 2804:Critique of Pure Reason 2787:The second book in the 2584:or linking, connecting 2404:: The world has, as to 2372:Critique of Pure Reason 2356:Critique of Pure Reason 2301:Critique of Pure Reason 2297:Critique of Pure Reason 2145:Transcendental Idealism 2141:Critique of Pure Reason 1986:Existence—Non-existence 1631:Critique of Pure Reason 1615:transcendental idealism 1549:intuition that renders 1472:Critique of Pure Reason 1399:Antinomies (Cosmology) 1326:History of Pure Reason 1293:Critique of Pure Reason 1272:B. Canon of Pure Reason 1254:c. Ideal of Pure Reason 1157:Critique of Pure Reason 1096:Transcendental Analytic 1055:Critique of Pure Reason 970:Critique of Pure Reason 957:transcendental idealism 917:transcendental idealism 911:Transcendental idealism 871:Critique of Pure Reason 860:Critique of Pure Reason 706:for this, arguing that 696:Critique of Pure Reason 687:cannot be derived from 669:Critique of Pure Reason 594:and an inauguration of 592:early modern philosophy 511:transcendental idealism 435:Critique of Pure Reason 320:Hypothetical imperative 262:Transcendental idealism 161:Critique of Pure Reason 5996:Books by Immanuel Kant 5991:1781 non-fiction books 5799:Watkins, Eric (2005). 5251:Pittman, John (1997). 4073:Transcendental subject 3983:: CS1 maint: others ( 3711: 3430:Necessity-Contingence 3198: 2412:, a beginning (limit). 1602: 1574:psychological nativism 1523:) intuition of space. 1379:Phenomena and Noumena 1214:a. Axioms of Intuition 1018: 975: 895: 885:. Kant (Bxvi) writes: 879:Copernicus' revolution 818:of the understanding ( 775:, because most of the 742: 443: 315:Categorical imperative 5952:Catholic Encyclopedia 5854:Bloomsbury Publishing 5408:Byrne, Peter (2007). 5112:Self and Subjectivity 4865:Svare, Helge (2006). 4799:Tom Rockmore (2003). 4788:. Rodopi. p. 20. 4739:Laird, John (2010) . 4371:Watson, John (1908). 4331:Joad, C.E.M. (1957). 3784:Steven James Bartlett 3694:Jean-François Lyotard 3616:began to publish the 3526:was published in the 3196: 3166:Intuition and concept 2943:. Analytic judgments 2824:. Philosophy, unlike 2693:Teleological argument 2307:, the main source of 2218:The soul is substance 2066:1.Axioms of intuition 1989:Necessity—Contingency 1621:(A366–80), a form of 1600: 1402:The Ideal (Theology) 1320:Canon of Pure Reason 1155:The divisions of the 887: 737: 679:are presentations of 493:philosophers such as 481:philosophers such as 425:Philosophy portal 5827:Copleston, Frederick 5749:Copleston, Frederick 5688:Grosset & Dunlap 4741:Problems of the Self 3847:Friedrich Max Müller 3790:English translations 3731:Critique of Judgment 3277:judgments possible. 3260:quando, ubi, situs, 2866:intuitions, such as 2840:. All philosophical 2612:, external thing or 2590:declarative sentence 2564:or attribute of the 2554:ontological argument 2531:Anselm of Canterbury 2516:) conceivable. This 2273:The soul is a person 2164:and knowledge since 1607:Transcendental Logic 1593:Transcendental Logic 1080:Transcendental Logic 1068:Doctrine of Elements 779:of metaphysics from 759:is synthetic though 515:things in themselves 463:Critique of Judgment 332:Political philosophy 200:Critique of Judgment 6021:Philosophy of logic 5733:. Wiley-Blackwell. 5607:, pp. 173–178. 5595:, pp. 172–173. 4923:, p. A80/B106. 4333:Guide to Philosophy 3918:Patricia W. Kitcher 3823:. 1855 – via 3821:J. M. D. Meiklejohn 3750:Arthur Schopenhauer 3658:Friedrich Nietzsche 3459:Frederick C. Beiser 3324:Axioms of Intuition 2888:exists or that the 1747:table of categories 1586:necessarily implies 953:Berkeley's idealism 875:critical philosophy 808:moral consciousness 700:empirical knowledge 375:Arthur Schopenhauer 267:Critical philosophy 47:Original title 21: 5936:2021-01-24 at the 4911:, p. A70/B95. 4855:, p. A63/B88. 4843:, p. A63/B87. 4831:, p. A51/B75. 4780:Daniel Breazeale; 4610:, p. A16/B30. 4598:, p. A21/B35. 4586:, p. A15/B29. 4574:, p. A20/B34. 4559:, p. A19/B33. 4535:, p. A21/B36. 3638:Western philosophy 3524:Dietrich Tiedemann 3199: 3130:of the appearances 2660:cosmological proof 2366:Kant presents the 2252:The soul is simple 2153:self-consciousness 2054:self-consciousness 1743:table of judgments 1603: 1459:whether synthetic 1145:Doctrine of Method 921:idealistic systems 873:Kant compares his 852:Erkenntnisvermögen 812:thought experiment 743: 708:analytic reasoning 704:analytical methods 681:sensory experience 584:Western philosophy 416: • 253: • 6016:Metaphysics books 5900:Project Gutenberg 5791:978-0-5216-5729-7 5730:A Kant Dictionary 5456:978-0-19-850535-8 5419:978-0-7546-4023-3 5225:Kant's Dialectics 5157:, pp. 49–50. 4750:978-1-4400-8391-4 4722:978-1-4020-2581-5 4639:978-0-3001-0266-6 4342:978-0-486-20297-6 4271:978-1-60450-085-1 4144:de.wikisource.org 4128: 4125:Norman Kemp Smith 4033:Kant's antinomies 4002:978-0-1404-4747-7 3970:978-0-5216-5729-7 3944:978-1-6246-6605-6 3926:978-0-87220-257-3 3899:978-3-5110-9260-3 3866:Norman Kemp Smith 3851:(Introduction by 3825:Project Gutenberg 3441: 3440: 3078:Terms and phrases 3044:Kant writes that 3009:logical certainty 2768:rational theology 2757:Ontological Proof 2309:dogmatic idealism 2099: 2098: 1995: 1994: 1884: 1883: 1799: 1798: 1723: 1722: 1619:empirical realism 1406: 1405: 1285:Table of contents 1102:concepts, called 806:, the faculty of 752:Newtonian physics 607:Early rationalism 596:modern philosophy 549:predicate-concept 430: 429: 122: 121: 95:Publication place 6028: 6011:Logic literature 5910: 5909: 5902: 5889: 5880:Zalta, Edward N. 5816: 5795: 5766: 5744: 5723: 5696: 5695: 5685: 5682:Man and His Gods 5675: 5669: 5663: 5657: 5656: 5638: 5632: 5626: 5620: 5614: 5608: 5602: 5596: 5590: 5584: 5578: 5572: 5566: 5560: 5554: 5548: 5542: 5536: 5530: 5524: 5523:, pp. 98–99 5518: 5512: 5506: 5500: 5494: 5488: 5482: 5476: 5470: 5461: 5460: 5442: 5436: 5430: 5424: 5423: 5405: 5399: 5398: 5376: 5370: 5369: 5349: 5339: 5333: 5323: 5317: 5311: 5305: 5304: 5280: 5274: 5273: 5248: 5242: 5241: 5220: 5214: 5213: 5192: 5186: 5185: 5164: 5158: 5152: 5146: 5140: 5134: 5133: 5107: 5101: 5100: 5073: 5067: 5066: 5045: 5039: 5038: 5017: 5011: 5010: 4982: 4976: 4975: 4954: 4948: 4947: 4945:kant categories. 4930: 4924: 4918: 4912: 4906: 4900: 4894: 4885: 4884: 4862: 4856: 4850: 4844: 4838: 4832: 4826: 4820: 4814: 4808: 4807: 4796: 4790: 4789: 4777: 4771: 4764: 4758: 4757: 4736: 4730: 4729: 4708: 4702: 4701: 4680: 4667: 4666: 4650: 4644: 4643: 4627: 4617: 4611: 4605: 4599: 4593: 4587: 4581: 4575: 4569: 4560: 4554: 4548: 4542: 4536: 4530: 4519: 4513: 4507: 4506: 4477: 4471: 4470: 4452: 4446: 4445: 4427: 4421: 4420: 4402: 4396: 4395: 4368: 4362: 4361: 4353: 4347: 4346: 4328: 4322: 4321: 4303: 4294: 4293: 4282: 4276: 4275: 4257: 4251: 4250: 4232: 4223: 4217: 4208: 4202: 4196: 4190: 4184: 4178: 4172: 4166: 4160: 4159:, p. A2/B2. 4154: 4148: 4147: 4136: 4111: 4100: 4089: 4006: 3988: 3982: 3974: 3948: 3903: 3883: 3878:. Archived from 3864:. Translated by 3850: 3845:. Translated by 3836: 3828: 3819:. Translated by 3809: 3801:. Translated by 3774:Peter Sloterdijk 3762:Jean-Paul Sartre 3678:Martin Heidegger 3674:Heinrich Rickert 3650:Ludwig Feuerbach 3280: 3189:characteristics. 2352:anti-rationalist 2060: 2059: 1915: 1914: 1804: 1803: 1760: 1759: 1684: 1683: 1289: 1137:existence of God 1021: 1019:das Ding an sich 1001:In other words, 982:In Kant's view, 973: 923:such as that of 848:Einbildungskraft 804:practical reason 757:pure mathematics 689:sense experience 638:, were actually 636:cause and effect 423: 422: 421: 229: 178: 169: 147: 124: 29: 22: 6036: 6035: 6031: 6030: 6029: 6027: 6026: 6025: 5981: 5980: 5938:Wayback Machine 5907: 5892: 5874:Hanna, Robert. 5873: 5870: 5848:Luchte, James. 5823: 5821:Further reading 5813: 5798: 5792: 5769: 5763: 5747: 5741: 5726: 5720: 5707: 5704: 5699: 5677: 5676: 5672: 5664: 5660: 5653: 5640: 5639: 5635: 5627: 5623: 5615: 5611: 5603: 5599: 5591: 5587: 5579: 5575: 5567: 5563: 5555: 5551: 5543: 5539: 5531: 5527: 5519: 5515: 5507: 5503: 5495: 5491: 5483: 5479: 5471: 5464: 5457: 5444: 5443: 5439: 5431: 5427: 5420: 5407: 5406: 5402: 5391: 5378: 5377: 5373: 5362: 5341: 5340: 5336: 5324: 5320: 5312: 5308: 5301: 5282: 5281: 5277: 5263: 5250: 5249: 5245: 5235: 5222: 5221: 5217: 5207: 5194: 5193: 5189: 5179: 5166: 5165: 5161: 5153: 5149: 5141: 5137: 5122: 5109: 5108: 5104: 5094: 5075: 5074: 5070: 5060: 5047: 5046: 5042: 5035: 5019: 5018: 5014: 5000: 4984: 4983: 4979: 4969: 4956: 4955: 4951: 4932: 4931: 4927: 4919: 4915: 4907: 4903: 4899:, pp. 8–9. 4895: 4888: 4877: 4864: 4863: 4859: 4851: 4847: 4839: 4835: 4827: 4823: 4815: 4811: 4798: 4797: 4793: 4784:, eds. (2010). 4779: 4778: 4774: 4765: 4761: 4751: 4738: 4737: 4733: 4723: 4710: 4709: 4705: 4698: 4682: 4681: 4670: 4652: 4651: 4647: 4640: 4619: 4618: 4614: 4606: 4602: 4594: 4590: 4582: 4578: 4570: 4563: 4555: 4551: 4543: 4539: 4531: 4522: 4514: 4510: 4492: 4479: 4478: 4474: 4467: 4454: 4453: 4449: 4442: 4429: 4428: 4424: 4417: 4404: 4403: 4399: 4389: 4370: 4369: 4365: 4355: 4354: 4350: 4343: 4330: 4329: 4325: 4318: 4305: 4304: 4297: 4284: 4283: 4279: 4272: 4259: 4258: 4254: 4247: 4234: 4233: 4226: 4218: 4211: 4203: 4199: 4191: 4187: 4179: 4175: 4167: 4163: 4155: 4151: 4138: 4137: 4133: 4109: 4104: 4103: 4090: 4086: 4081: 4013: 4003: 3991: 3975: 3971: 3951: 3945: 3931: 3900: 3886: 3876: 3858: 3839: 3831: 3813: 3803:Francis Haywood 3795: 3792: 3716: 3682:Heinz Heimsoeth 3642:German idealism 3630: 3628:Later responses 3515:Christian Garve 3451: 3446: 3429: 3427: 3422: 3420: 3392: 3390: 3385: 3383: 3355: 3353: 3348: 3346: 3318: 3316: 3311: 3309: 3252: 3209:intuitions and 3168: 3080: 3070:) or skeptics ( 3042: 3029: 2957: 2800: 2785: 2695: 2689: 2656: 2550:ens realissimum 2527: 2518:ens realissimum 2514:ens realissimum 2510: 2364: 2339: 2293:thing-in-itself 2284: 2275: 2254: 2237:cogito ergo sum 2224:logical subject 2220: 2211: 2187: 2178: 2137: 2104: 2095: 2085: 2077: 2045: 2004:Christian Wolff 1795: 1785: 1777: 1731: 1719: 1709: 1701: 1667: 1617:in accord with 1595: 1481: 1416: 1411: 1287: 1171:2. Introduction 1160: 1064: 1051: 980: 978:Kant's approach 974: 968: 955:. Kant defines 925:George Berkeley 913: 732: 702:. Kant rejects 654: 609: 604: 588:German idealism 553:subject-concept 499:Christian Wolff 419: 417: 408: 407: 398:German idealism 393: 385: 384: 350: 342: 341: 326:Kingdom of Ends 279:Thing-in-itself 257: 243: 242: 214:Perpetual Peace 155: 32: 17: 12: 11: 5: 6034: 6032: 6024: 6023: 6018: 6013: 6008: 6003: 5998: 5993: 5983: 5982: 5979: 5978: 5970: 5960: 5955: 5944: 5928: 5920: 5904: 5890: 5869: 5868:External links 5866: 5865: 5864: 5862:978-0826493224 5846: 5834: 5822: 5819: 5818: 5817: 5811: 5796: 5790: 5767: 5761: 5745: 5739: 5724: 5718: 5703: 5700: 5698: 5697: 5670: 5658: 5651: 5633: 5621: 5609: 5597: 5585: 5573: 5571:, p. 183. 5569:Copleston 1994 5561: 5549: 5537: 5525: 5513: 5501: 5489: 5477: 5462: 5455: 5437: 5425: 5418: 5400: 5389: 5371: 5360: 5334: 5318: 5316:, p. 294. 5306: 5299: 5275: 5261: 5243: 5233: 5215: 5205: 5187: 5177: 5159: 5147: 5135: 5120: 5102: 5092: 5068: 5058: 5040: 5033: 5012: 4998: 4977: 4967: 4949: 4925: 4913: 4901: 4886: 4875: 4857: 4845: 4833: 4821: 4809: 4791: 4772: 4759: 4749: 4731: 4721: 4703: 4696: 4668: 4645: 4638: 4612: 4600: 4588: 4576: 4561: 4549: 4547:, p. A22. 4537: 4520: 4508: 4490: 4472: 4465: 4447: 4440: 4422: 4415: 4397: 4387: 4363: 4348: 4341: 4323: 4316: 4295: 4277: 4270: 4252: 4245: 4224: 4222:, p. B20. 4209: 4207:, p. B12. 4197: 4185: 4173: 4161: 4149: 4130: 4108: 4105: 4102: 4101: 4097:G. W. F. Hegel 4083: 4082: 4080: 4077: 4076: 4075: 4070: 4065: 4060: 4055: 4050: 4045: 4040: 4035: 4030: 4024: 4019: 4012: 4009: 4008: 4007: 4001: 3989: 3969: 3949: 3943: 3929: 3904: 3898: 3884: 3882:on 2009-04-27. 3874: 3856: 3837: 3829: 3811: 3791: 3788: 3787: 3786: 3777: 3765: 3753: 3715: 3712: 3698:Homer W. Smith 3686:Peter Strawson 3662:Howard Caygill 3629: 3626: 3590:Adam Weishaupt 3450: 3447: 3445: 3442: 3439: 3438: 3431: 3424: 3416: 3415: 3413: 3408: 3402: 3401: 3394: 3387: 3379: 3378: 3376: 3371: 3365: 3364: 3357: 3350: 3342: 3341: 3339: 3334: 3328: 3327: 3320: 3313: 3305: 3304: 3302: 3297: 3291: 3290: 3287: 3284: 3251: 3248: 3232: 3231: 3215: 3191: 3190: 3183: 3167: 3164: 3163: 3162: 3155: 3150: 3145: 3136: 3131: 3125: 3120: 3114: 3111: 3106: 3101: 3092: 3079: 3076: 3041: 3038: 3028: 3025: 2990: 2989: 2986: 2983: 2960:synthetically 2956: 2953: 2850:, experienced 2838:demonstrations 2828:, cannot have 2799: 2796: 2784: 2781: 2691:Main article: 2688: 2685: 2655: 2652: 2576:is merely the 2539:Thomas Aquinas 2526: 2523: 2509: 2506: 2502: 2501: 2495: 2494: 2484: 2477: 2476: 2470: 2469: 2459: 2448: 2447: 2441: 2440: 2434: 2427: 2426: 2420: 2419: 2413: 2363: 2360: 2338: 2337: 2334: 2331: 2327: 2323: 2322: 2319: 2316: 2283: 2280: 2274: 2271: 2253: 2250: 2228:real substance 2219: 2216: 2210: 2207: 2186: 2183: 2177: 2174: 2166:René Descartes 2136: 2133: 2103: 2102:The schematism 2100: 2097: 2096: 2090: 2087: 2086: 2080: 2078: 2071: 2070: 2068: 2063: 2044: 2041: 1993: 1992: 1991: 1990: 1987: 1984: 1976: 1973: 1972: 1971: 1970: 1967: 1964: 1956: 1954: 1953: 1952: 1949: 1946: 1937: 1936: 1934: 1933: 1932: 1929: 1926: 1918: 1904:judgment ('If 1882: 1881: 1880: 1879: 1876: 1873: 1865: 1862: 1861: 1860: 1859: 1856: 1853: 1845: 1843: 1842: 1841: 1838: 1835: 1826: 1825: 1823: 1822: 1821: 1818: 1815: 1807: 1797: 1796: 1790: 1787: 1786: 1780: 1778: 1771: 1770: 1768: 1763: 1730: 1727: 1721: 1720: 1714: 1711: 1710: 1704: 1702: 1695: 1694: 1692: 1687: 1666: 1663: 1623:direct realism 1594: 1591: 1497:transcendental 1480: 1479:Space and time 1477: 1415: 1412: 1410: 1407: 1404: 1403: 1400: 1397: 1394: 1391: 1390: 1385: 1382: 1380: 1377: 1374: 1371: 1368: 1364: 1363: 1360: 1357: 1354: 1351: 1348: 1347: 1345: 1340: 1335: 1332: 1328: 1327: 1324: 1321: 1318: 1315: 1310: 1306: 1305: 1302: 1296: 1295: 1286: 1283: 1282: 1281: 1280: 1279: 1276: 1273: 1270: 1264: 1263: 1262: 1261: 1260: 1259: 1258: 1255: 1252: 1249: 1243: 1242: 1241: 1240: 1239: 1236: 1226: 1225: 1224: 1221: 1218: 1215: 1209: 1203: 1202: 1201: 1198: 1186: 1185: 1184: 1181: 1172: 1169: 1159: 1153: 1141: 1140: 1128: 1104:the categories 1063: 1060: 1050: 1047: 979: 976: 966: 912: 909: 731: 724: 653: 650: 608: 605: 603: 600: 507:René Descartes 503:space and time 428: 427: 410: 409: 406: 405: 403:Neo-Kantianism 400: 394: 392:Related topics 391: 390: 387: 386: 383: 382: 380:Baruch Spinoza 377: 372: 367: 362: 360:G. W. F. Hegel 357: 351: 348: 347: 344: 343: 340: 339: 334: 329: 322: 317: 312: 307: 302: 297: 286: 281: 276: 269: 264: 258: 255:Kantian ethics 249: 248: 245: 244: 241: 240: 233: 224: 217: 210: 203: 196: 189: 182: 173: 168:Prolegomena to 164: 156: 153: 152: 149: 148: 140: 139: 133: 132: 120: 119: 108: 107: 104: 100: 99: 96: 92: 91: 88: 84: 83: 78: 74: 73: 70: 66: 65: 58: 54: 53: 48: 44: 43: 38: 34: 33: 30: 15: 13: 10: 9: 6: 4: 3: 2: 6033: 6022: 6019: 6017: 6014: 6012: 6009: 6007: 6004: 6002: 5999: 5997: 5994: 5992: 5989: 5988: 5986: 5977: 5976: 5971: 5968: 5964: 5961: 5959: 5956: 5954: 5953: 5948: 5945: 5943: 5939: 5935: 5932: 5929: 5926: 5925: 5921: 5919: 5915: 5914: 5905: 5901: 5897: 5896: 5891: 5887: 5886: 5881: 5877: 5872: 5871: 5867: 5863: 5859: 5855: 5851: 5847: 5844: 5843: 5838: 5835: 5832: 5828: 5825: 5824: 5820: 5814: 5812:0-521-54361-4 5808: 5804: 5803: 5797: 5793: 5787: 5783: 5782:Allen W. Wood 5779: 5775: 5774: 5768: 5764: 5762:0-385-47043-6 5758: 5755:. Doubleday. 5754: 5750: 5746: 5742: 5740:0-631-17535-0 5736: 5732: 5731: 5725: 5721: 5719:0-226-50277-5 5715: 5711: 5706: 5705: 5701: 5693: 5689: 5684: 5683: 5674: 5671: 5668:, p. 149 5667: 5662: 5659: 5654: 5652:0-19-926479-1 5648: 5644: 5637: 5634: 5630: 5625: 5622: 5618: 5613: 5610: 5606: 5601: 5598: 5594: 5589: 5586: 5582: 5577: 5574: 5570: 5565: 5562: 5559:, p. 292 5558: 5553: 5550: 5547:, p. 110 5546: 5541: 5538: 5535:, p. 144 5534: 5529: 5526: 5522: 5517: 5514: 5510: 5505: 5502: 5499:, p. 378 5498: 5493: 5490: 5487:, p. 376 5486: 5481: 5478: 5475:, p. 375 5474: 5469: 5467: 5463: 5458: 5452: 5448: 5441: 5438: 5435:, p. 391 5434: 5429: 5426: 5421: 5415: 5411: 5404: 5401: 5397: 5392: 5390:1-4051-5358-X 5386: 5382: 5375: 5372: 5368: 5363: 5361:0-253-20478-X 5357: 5353: 5348: 5347: 5338: 5335: 5331: 5327: 5322: 5319: 5315: 5314:Sorensen 2003 5310: 5307: 5302: 5300:0-19-515903-9 5296: 5292: 5288: 5287: 5279: 5276: 5272: 5270: 5264: 5262:0-415-91639-9 5258: 5254: 5247: 5244: 5240: 5236: 5234:0-521-09849-1 5230: 5226: 5219: 5216: 5212: 5208: 5206:0-674-00769-7 5202: 5198: 5191: 5188: 5184: 5180: 5178:0-19-824448-7 5174: 5170: 5163: 5160: 5156: 5151: 5148: 5145:, p. 49. 5144: 5139: 5136: 5132: 5129: 5123: 5121:1-4051-1204-2 5117: 5113: 5106: 5103: 5099: 5095: 5093:0-375-75733-3 5089: 5085: 5081: 5080: 5072: 5069: 5065: 5061: 5059:0-631-23282-6 5055: 5051: 5044: 5041: 5036: 5034:0-87220-506-1 5030: 5026: 5023: 5016: 5013: 5009: 5007: 5001: 4999:0-253-33258-3 4995: 4991: 4988: 4981: 4978: 4974: 4970: 4968:0-7923-1571-5 4964: 4960: 4953: 4950: 4946: 4942: 4938: 4937: 4929: 4926: 4922: 4917: 4914: 4910: 4905: 4902: 4898: 4893: 4891: 4887: 4883: 4878: 4876:1-4020-4118-7 4872: 4868: 4861: 4858: 4854: 4849: 4846: 4842: 4837: 4834: 4830: 4825: 4822: 4818: 4813: 4810: 4806: 4802: 4795: 4792: 4787: 4783: 4776: 4773: 4769: 4763: 4760: 4756: 4752: 4746: 4742: 4735: 4732: 4728: 4724: 4718: 4714: 4707: 4704: 4699: 4697:0-415-11909-X 4693: 4689: 4686: 4679: 4677: 4675: 4673: 4669: 4664: 4660: 4656: 4649: 4646: 4641: 4635: 4631: 4626: 4625: 4616: 4613: 4609: 4604: 4601: 4597: 4592: 4589: 4585: 4580: 4577: 4573: 4568: 4566: 4562: 4558: 4553: 4550: 4546: 4541: 4538: 4534: 4529: 4527: 4525: 4521: 4518:, p. 146 4517: 4512: 4509: 4505: 4503: 4499: 4493: 4491:0-7425-1241-X 4487: 4483: 4476: 4473: 4468: 4466:0-06-461026-8 4462: 4458: 4451: 4448: 4443: 4441:0-415-07411-8 4437: 4433: 4426: 4423: 4418: 4416:0-226-50277-5 4412: 4408: 4401: 4398: 4394: 4390: 4388:0-8240-2335-8 4384: 4380: 4376: 4375: 4367: 4364: 4359: 4352: 4349: 4344: 4338: 4334: 4327: 4324: 4319: 4317:0-87220-099-X 4313: 4309: 4302: 4300: 4296: 4291: 4287: 4281: 4278: 4273: 4267: 4263: 4256: 4253: 4248: 4246:0-521-57660-1 4242: 4238: 4231: 4229: 4225: 4221: 4216: 4214: 4210: 4206: 4201: 4198: 4194: 4189: 4186: 4182: 4177: 4174: 4171:, p. B4. 4170: 4165: 4162: 4158: 4153: 4150: 4145: 4141: 4135: 4132: 4129: 4126: 4122: 4118: 4114: 4106: 4098: 4094: 4088: 4085: 4078: 4074: 4071: 4069: 4066: 4064: 4061: 4059: 4056: 4054: 4051: 4049: 4046: 4044: 4041: 4039: 4036: 4034: 4031: 4028: 4025: 4023: 4022:Cosmotheology 4020: 4018: 4015: 4014: 4010: 4004: 3998: 3994: 3990: 3986: 3980: 3972: 3966: 3962: 3961:Allen W. Wood 3958: 3954: 3950: 3946: 3940: 3936: 3935: 3930: 3927: 3923: 3919: 3915: 3911: 3909: 3905: 3901: 3895: 3891: 3890: 3885: 3881: 3877: 3875:1-4039-1194-0 3871: 3867: 3863: 3862: 3857: 3854: 3848: 3844: 3843: 3838: 3834: 3830: 3826: 3822: 3818: 3817: 3812: 3808: 3804: 3800: 3799: 3794: 3793: 3789: 3785: 3781: 3778: 3775: 3771: 3770: 3766: 3763: 3759: 3758: 3754: 3751: 3747: 3746: 3741: 3737: 3736: 3735: 3733: 3732: 3727: 3726: 3721: 3713: 3710: 3707: 3701: 3699: 3695: 3691: 3690:Hannah Arendt 3687: 3683: 3679: 3675: 3671: 3670:Hermann Cohen 3667: 3663: 3659: 3655: 3651: 3647: 3643: 3639: 3635: 3627: 3625: 3623: 3619: 3615: 3611: 3606: 3603: 3599: 3595: 3591: 3587: 3583: 3579: 3574: 3572: 3569:, opposed to 3568: 3563: 3559: 3555: 3550: 3546: 3541: 3538: 3533: 3529: 3525: 3521: 3516: 3512: 3508: 3503: 3501: 3497: 3493: 3492: 3486: 3482: 3477: 3473: 3468: 3464: 3460: 3456: 3448: 3443: 3437: 3436: 3432: 3425: 3423:Apodeictical 3419:Problematical 3418: 3417: 3414: 3412: 3409: 3407: 3404: 3403: 3400: 3399: 3395: 3388: 3381: 3380: 3377: 3375: 3372: 3370: 3367: 3366: 3363: 3362: 3358: 3351: 3344: 3343: 3340: 3338: 3335: 3333: 3330: 3329: 3326: 3325: 3321: 3314: 3307: 3306: 3303: 3301: 3298: 3296: 3293: 3292: 3288: 3285: 3282: 3281: 3278: 3276: 3271: 3269: 3265: 3261: 3257: 3249: 3247: 3245: 3241: 3237: 3229: 3225: 3220: 3216: 3212: 3208: 3204: 3203: 3202: 3195: 3187: 3184: 3180: 3177: 3176: 3175: 3173: 3165: 3160: 3156: 3154: 3151: 3149: 3146: 3144: 3140: 3137: 3135: 3132: 3129: 3126: 3124: 3121: 3118: 3115: 3112: 3110: 3107: 3105: 3102: 3100: 3096: 3093: 3091: 3090: 3086: 3082: 3081: 3077: 3075: 3073: 3069: 3064: 3060: 3056: 3052: 3049:sensualists ( 3047: 3039: 3037: 3035: 3026: 3024: 3022: 3018: 3014: 3010: 3004: 3002: 3001: 2996: 2987: 2984: 2981: 2980: 2979: 2976: 2974: 2969: 2965: 2963: 2954: 2952: 2950: 2946: 2942: 2938: 2934: 2930: 2926: 2922: 2917: 2913: 2910: 2905: 2902: 2897: 2895: 2891: 2887: 2883: 2878: 2876: 2872: 2869: 2865: 2861: 2857: 2853: 2849: 2848: 2843: 2839: 2835: 2831: 2827: 2823: 2820: 2816: 2812: 2807: 2805: 2797: 2795: 2792: 2790: 2782: 2780: 2777: 2776:non-existence 2773: 2769: 2764: 2762: 2758: 2754: 2750: 2747: 2743: 2739: 2735: 2731: 2727: 2723: 2719: 2715: 2711: 2708: 2704: 2700: 2694: 2684: 2682: 2676: 2674: 2668: 2666: 2661: 2651: 2649: 2645: 2639: 2637: 2631: 2629: 2628: 2622: 2617: 2615: 2611: 2607: 2603: 2599: 2595: 2591: 2587: 2583: 2579: 2575: 2571: 2567: 2563: 2559: 2555: 2551: 2546: 2544: 2540: 2536: 2532: 2522: 2519: 2515: 2507: 2505: 2500: 2497: 2496: 2492: 2488: 2485: 2482: 2479: 2478: 2475: 2472: 2471: 2467: 2463: 2460: 2457: 2453: 2450: 2449: 2446: 2443: 2442: 2438: 2435: 2432: 2429: 2428: 2425: 2422: 2421: 2417: 2414: 2411: 2407: 2403: 2400: 2399: 2398: 2396: 2392: 2388: 2384: 2379: 2377: 2376:Samuel Clarke 2373: 2369: 2361: 2359: 2357: 2353: 2348: 2343: 2335: 2332: 2329: 2328: 2326: 2320: 2317: 2314: 2313: 2312: 2310: 2306: 2302: 2298: 2294: 2289: 2281: 2279: 2272: 2270: 2268: 2264: 2259: 2251: 2249: 2247: 2243: 2239: 2238: 2233: 2229: 2225: 2217: 2215: 2208: 2206: 2204: 2199: 2197: 2191: 2184: 2182: 2175: 2173: 2171: 2167: 2163: 2158: 2154: 2150: 2146: 2142: 2134: 2132: 2129: 2125: 2121: 2117: 2113: 2109: 2101: 2094: 2091: 2089: 2088: 2084: 2079: 2076: 2073: 2072: 2069: 2067: 2064: 2062: 2061: 2058: 2055: 2050: 2042: 2040: 2038: 2034: 2030: 2025: 2021: 2016: 2011: 2009: 2008:Thomas Hobbes 2005: 2001: 1988: 1985: 1982: 1981: 1980: 1977: 1975: 1974: 1968: 1965: 1962: 1961: 1960: 1955: 1950: 1947: 1944: 1943: 1942: 1939: 1938: 1935: 1930: 1927: 1924: 1923: 1922: 1919: 1917: 1916: 1913: 1911: 1907: 1903: 1898: 1894: 1889: 1877: 1874: 1871: 1870: 1869: 1866: 1864: 1863: 1857: 1854: 1851: 1850: 1849: 1844: 1839: 1836: 1833: 1832: 1831: 1828: 1827: 1824: 1819: 1816: 1813: 1812: 1811: 1808: 1806: 1805: 1802: 1794: 1791: 1789: 1788: 1784: 1779: 1776: 1773: 1772: 1769: 1767: 1764: 1762: 1761: 1758: 1754: 1750: 1748: 1744: 1740: 1739:logical forms 1736: 1728: 1726: 1718: 1715: 1713: 1712: 1708: 1703: 1700: 1697: 1696: 1693: 1691: 1688: 1686: 1685: 1682: 1680: 1676: 1672: 1664: 1662: 1660: 1654: 1652: 1647: 1644: 1640: 1634: 1632: 1628: 1624: 1620: 1616: 1612: 1608: 1599: 1592: 1590: 1587: 1581: 1579: 1575: 1571: 1567: 1562: 1560: 1556: 1552: 1548: 1543: 1541: 1537: 1533: 1529: 1524: 1522: 1518: 1514: 1509: 1507: 1502: 1498: 1494: 1490: 1486: 1478: 1476: 1473: 1468: 1466: 1462: 1457: 1453: 1449: 1444: 1442: 1438: 1432: 1428: 1425: 1421: 1413: 1408: 1401: 1398: 1395: 1392: 1389: 1383: 1378: 1375: 1372: 1369: 1366: 1365: 1349: 1344: 1339: 1333: 1330: 1329: 1325: 1322: 1319: 1316: 1314: 1307: 1301: 1297: 1294: 1290: 1284: 1277: 1274: 1271: 1268: 1267: 1265: 1256: 1253: 1250: 1247: 1246: 1244: 1237: 1235: 1231: 1227: 1222: 1219: 1216: 1213: 1212: 1210: 1207: 1206: 1204: 1199: 1196: 1195: 1193: 1192: 1190: 1189: 1187: 1182: 1179: 1178: 1176: 1175: 1173: 1170: 1167: 1166: 1165: 1164: 1158: 1154: 1152: 1150: 1146: 1138: 1133: 1129: 1126: 1122: 1117: 1113: 1109: 1105: 1101: 1097: 1093: 1092: 1091: 1089: 1085: 1081: 1077: 1073: 1070:sets out the 1069: 1061: 1059: 1056: 1048: 1046: 1044: 1043:consciousness 1040: 1039:introspection 1036: 1031: 1029: 1025: 1020: 1014: 1012: 1008: 1004: 999: 996: 992: 988: 985: 971: 965: 960: 958: 954: 950: 946: 942: 938: 934: 930: 926: 922: 918: 910: 908: 905: 901: 894: 892: 886: 884: 880: 876: 872: 868: 863: 861: 857: 853: 849: 845: 841: 836: 833: 829: 825: 821: 817: 813: 809: 805: 800: 798: 794: 790: 787:or about the 786: 782: 778: 774: 770: 766: 762: 758: 753: 749: 741: 736: 729: 725: 723: 720: 716: 711: 709: 705: 701: 697: 692: 690: 686: 682: 678: 672: 670: 665: 663: 659: 649: 647: 646: 641: 637: 633: 629: 625: 621: 619: 615: 606: 601: 599: 597: 593: 589: 585: 581: 576: 574: 570: 566: 562: 557: 554: 550: 546: 541: 539: 534: 530: 529: 524: 520: 516: 512: 508: 504: 500: 496: 492: 489:, as well as 488: 484: 480: 475: 473: 469: 465: 464: 459: 458: 453: 449: 448:Immanuel Kant 445: 441: 437: 436: 426: 415: 412: 411: 404: 401: 399: 396: 395: 389: 388: 381: 378: 376: 373: 371: 368: 366: 363: 361: 358: 356: 353: 352: 346: 345: 338: 335: 333: 330: 327: 323: 321: 318: 316: 313: 311: 308: 306: 303: 301: 298: 296: 295: 291: 287: 285: 282: 280: 277: 275: 274: 270: 268: 265: 263: 260: 259: 256: 252: 247: 246: 239: 238: 237:Opus Postumum 234: 231: 225: 223: 222: 218: 216: 215: 211: 209: 208: 204: 202: 201: 197: 195: 194: 190: 188: 187: 183: 180: 177:Answering the 174: 172: 171: 165: 163: 162: 158: 157: 151: 150: 146: 142: 141: 138: 137:Immanuel Kant 134: 130: 126: 125: 117: 116:modern German 113: 109: 105: 101: 97: 93: 89: 85: 82: 79: 75: 71: 67: 64: 63: 59: 55: 52: 49: 45: 42: 41:Immanuel Kant 39: 35: 28: 23: 5974: 5966: 5950: 5923: 5912: 5893: 5883: 5849: 5840: 5837:Durant, Will 5830: 5801: 5772: 5752: 5729: 5709: 5686:. New York: 5681: 5673: 5666:Caygill 1995 5661: 5642: 5636: 5624: 5612: 5600: 5588: 5583:, p. 4. 5576: 5564: 5557:Caygill 1995 5552: 5545:Caygill 1995 5540: 5533:Caygill 1995 5528: 5521:Caygill 1995 5516: 5511:, p. 98 5509:Caygill 1995 5504: 5497:Watkins 2005 5492: 5485:Watkins 2005 5480: 5473:Watkins 2005 5446: 5440: 5433:Caygill 1995 5428: 5409: 5403: 5394: 5380: 5374: 5365: 5345: 5337: 5326:Allison 2004 5321: 5309: 5285: 5278: 5268: 5266: 5252: 5246: 5238: 5224: 5218: 5210: 5196: 5190: 5182: 5168: 5162: 5150: 5138: 5127: 5125: 5111: 5105: 5097: 5078: 5071: 5063: 5049: 5043: 5025: 5021: 5015: 5005: 5003: 4990: 4986: 4980: 4972: 4958: 4952: 4944: 4935: 4928: 4916: 4904: 4880: 4866: 4860: 4848: 4836: 4824: 4812: 4804: 4800: 4794: 4785: 4782:Tom Rockmore 4775: 4767: 4762: 4754: 4740: 4734: 4726: 4712: 4706: 4688: 4684: 4654: 4648: 4623: 4615: 4603: 4591: 4579: 4552: 4540: 4516:Caygill 1995 4511: 4501: 4497: 4495: 4481: 4475: 4456: 4450: 4431: 4425: 4406: 4400: 4392: 4373: 4366: 4357: 4351: 4332: 4326: 4307: 4289: 4280: 4261: 4255: 4236: 4200: 4188: 4176: 4164: 4152: 4143: 4134: 4120: 4116: 4112: 4110: 4093:J. G. Fichte 4087: 4048:Ontotheology 3992: 3952: 3933: 3914:Introduction 3907: 3888: 3880:the original 3860: 3853:Ludwig Noiré 3841: 3832: 3815: 3806: 3797: 3779: 3767: 3755: 3743: 3729: 3723: 3719: 3717: 3705: 3703: 3665: 3656:, and also, 3633: 3631: 3617: 3609: 3607: 3601: 3597: 3585: 3581: 3577: 3575: 3566: 3561: 3557: 3553: 3548: 3544: 3542: 3536: 3531: 3527: 3519: 3510: 3506: 3504: 3499: 3495: 3489: 3484: 3475: 3471: 3466: 3462: 3454: 3452: 3434: 3433: 3421:Assertorical 3410: 3405: 3397: 3396: 3386:Disjunctive 3384:Hypothetical 3373: 3368: 3360: 3359: 3336: 3331: 3323: 3322: 3299: 3294: 3274: 3272: 3267: 3264:prius, simul 3263: 3259: 3255: 3253: 3242:(empirical) 3240:a posteriori 3239: 3235: 3233: 3227: 3223: 3218: 3210: 3206: 3200: 3185: 3178: 3171: 3169: 3158: 3089:a posteriori 3088: 3084: 3043: 3033: 3030: 3020: 3005: 2998: 2994: 2991: 2977: 2972: 2970: 2966: 2961: 2958: 2948: 2945:a posteriori 2944: 2941:a posteriori 2940: 2936: 2918: 2914: 2906: 2898: 2879: 2873:and spatial 2863: 2847:a posteriori 2845: 2808: 2803: 2801: 2793: 2788: 2786: 2775: 2771: 2765: 2706: 2703:a posteriori 2702: 2696: 2677: 2669: 2664: 2657: 2648:a posteriori 2647: 2643: 2640: 2635: 2632: 2625: 2618: 2597: 2593: 2556:states that 2549: 2547: 2528: 2517: 2513: 2511: 2503: 2498: 2486: 2480: 2473: 2461: 2451: 2444: 2436: 2430: 2423: 2415: 2401: 2385:of Rational 2380: 2371: 2365: 2355: 2344: 2342:mislocated. 2340: 2324: 2300: 2296: 2285: 2276: 2262: 2255: 2246:a posteriori 2245: 2241: 2235: 2227: 2223: 2221: 2212: 2200: 2192: 2188: 2179: 2169: 2140: 2138: 2128:a posteriori 2127: 2123: 2111: 2105: 2092: 2082: 2074: 2065: 2046: 2036: 2032: 2028: 2023: 2019: 2014: 2012: 1999: 1996: 1978: 1958: 1940: 1920: 1909: 1905: 1902:hypothetical 1901: 1896: 1892: 1888:Aristotelian 1885: 1867: 1855:Hypothetical 1847: 1829: 1809: 1800: 1792: 1782: 1774: 1765: 1755: 1751: 1746: 1742: 1737:") from the 1732: 1724: 1716: 1706: 1698: 1689: 1678: 1668: 1655: 1648: 1642: 1638: 1635: 1630: 1626: 1618: 1614: 1606: 1604: 1582: 1569: 1565: 1563: 1558: 1546: 1544: 1535: 1531: 1527: 1525: 1520: 1512: 1510: 1505: 1501:metaphysical 1496: 1493:metaphysical 1492: 1482: 1471: 1469: 1464: 1460: 1455: 1451: 1447: 1445: 1433: 1429: 1423: 1419: 1417: 1387: 1342: 1337: 1312: 1299: 1292: 1233: 1229: 1180:(1) On space 1162: 1161: 1156: 1144: 1142: 1131: 1124: 1120: 1115: 1111: 1107: 1103: 1099: 1095: 1071: 1067: 1065: 1054: 1052: 1035:Apperception 1032: 1023: 1015: 1000: 995:a posteriori 994: 990: 983: 981: 969: 962: 956: 914: 904:heliocentric 896: 890: 888: 870: 864: 859: 856:Sinnlichkeit 855: 851: 847: 843: 837: 819: 801: 768: 764: 760: 744: 727: 712: 695: 693: 673: 668: 666: 657: 655: 645:a posteriori 643: 631: 622: 617: 613: 610: 579: 577: 572: 568: 564: 560: 558: 552: 548: 542: 538:a posteriori 537: 532: 528:a posteriori 526: 522: 476: 467: 461: 455: 434: 433: 431: 370:F. H. Jacobi 355:J. G. Fichte 294:a posteriori 293: 289: 271: 235: 219: 212: 205: 198: 191: 184: 166: 160: 159: 111: 60: 50: 5690:. pp. 5629:Beiser 1987 5617:Beiser 1987 5605:Beiser 1987 5593:Beiser 1987 5581:Beiser 1987 5410:Kant on God 5396:themselves. 5155:Atkins 2005 5143:Atkins 2005 3782:(2021), by 3772:(1983), by 3760:(1960), by 3646:Bruno Bauer 3507:Prolegomena 3382:Categorical 3356:Limitation 3345:Affirmative 3238:(pure) and 3159:Vorstellung 3119:versus pure 3046:metaphysics 2901:Dialectical 2830:definitions 2826:mathematics 2811:pure reason 2608:as being a 2598:in relation 2391:dialectical 2347:Paralogisms 1872:Problematic 1868:4. Modality 1858:Disjunctive 1852:Categorical 1848:3. Relation 1834:Affirmative 1793:4. Modality 1783:3. Relation 1717:4. Modality 1707:3. Relation 1690:1. Quantity 1570:Vorstellung 1551:mathematics 1517:proposition 1448:Vorstellung 1373:Schematism 1183:(2) On time 945:perceptions 933:sensibility 822:), such as 793:empiricists 773:metaphysics 740:Kaliningrad 628:rationalism 620:knowledge. 491:rationalist 460:(1788) and 452:metaphysics 273:Sapere aude 154:Major works 81:Metaphysics 5985:Categories 5778:Paul Guyer 5328:, p. 5082:. p. 4107:References 3957:Paul Guyer 3594:Illuminati 3571:Kantianism 3310:Particular 3256:categories 3228:Erinnerung 3224:Gedachtnis 3186:Intuitions 3104:Appearance 2933:simplicity 2894:experience 2815:experience 2761:subjective 2636:God exists 2627:per saltum 2604:or mental 2588:"is" in a 2578:infinitive 2491:contingent 2487:Antithesis 2462:Antithesis 2437:Antithesis 2416:Antithesis 2157:perception 2108:categories 2049:categories 1951:Limitation 1878:Apodeictic 1875:Assertoric 1830:2. Quality 1817:Particular 1775:2. Quality 1735:categories 1699:2. Quality 1578:empiricism 1163:Dedication 1125:categories 1116:categories 1112:categories 1108:categories 1028:perception 1024:Anschauung 987:intuitions 900:geocentric 816:categories 797:dogmatists 777:principles 726:Synthetic 662:skepticism 624:David Hume 602:Background 487:David Hume 483:John Locke 479:empiricist 365:David Hume 251:Kantianism 57:Translator 4921:Kant 1999 4909:Kant 1999 4897:Kant 1999 4853:Kant 1999 4841:Kant 1999 4829:Kant 1999 4608:Kant 1999 4596:Kant 1999 4584:Kant 1999 4572:Kant 1999 4557:Kant 1999 4545:Kant 1999 4533:Kant 1999 4220:Kant 1999 4205:Kant 1999 4193:Kant 1999 4181:Kant 1999 4169:Kant 1999 4157:Kant 1999 3979:cite book 3654:Karl Marx 3622:solipsism 3444:Reception 3349:Infinite 3319:Totality 3317:Plurality 3312:Singular 3308:Universal 3211:empirical 3139:Phenomena 3123:intuition 3117:Empirical 3099:synthetic 3059:Aristotle 3017:afterlife 2929:causality 2925:free will 2909:dogmatism 2882:polemical 2871:equations 2852:intuition 2822:certainty 2772:existence 2763:concept. 2753:existence 2742:certainty 2699:existence 2621:deductive 2570:Existence 2562:predicate 2543:Five Ways 2387:Cosmology 2305:Platonism 2267:tautology 1928:Plurality 1814:Universal 1671:phenomena 1627:Dialectic 1422:, as the 1230:Phenomena 1011:causality 929:phenomena 883:astronomy 867:cognitive 828:causality 824:substance 730:judgments 719:empirical 715:synthetic 685:causality 640:synthetic 337:Teleology 87:Published 62:see below 5975:Critique 5934:Archived 5918:LibriVox 5856:, 2007. 5751:(1994). 5269:Critique 5128:a priori 5006:a priori 4663:55-10348 4502:a priori 4011:See also 3720:Critique 3666:Critique 3549:a priori 3537:a priori 3532:a priori 3472:a priori 3463:a priori 3411:Modality 3406:Modality 3374:Relation 3369:Relation 3354:Negation 3347:Negative 3300:Quantity 3295:Quantity 3275:a priori 3244:concepts 3236:a priori 3219:presence 3179:Concepts 3128:Manifold 3109:Category 3095:Analytic 3085:a priori 3051:Epicurus 3034:a priori 2973:a priori 2962:a priori 2949:a priori 2937:a priori 2868:symbolic 2864:a priori 2860:geometry 2842:concepts 2819:dogmatic 2789:Critique 2710:abstract 2707:a priori 2681:noumenon 2665:a priori 2644:a priori 2395:antinomy 2242:a priori 2196:Theology 2149:idealism 2124:a priori 2116:schemata 2112:a priori 2037:a priori 2033:a priori 2029:a priori 2000:a priori 1948:Negation 1931:Totality 1840:Infinite 1837:Negative 1820:Singular 1659:noumenal 1643:a priori 1639:a priori 1611:Idealism 1566:a priori 1559:a priori 1547:a priori 1540:geometry 1536:a priori 1532:a priori 1528:a priori 1521:a priori 1513:a priori 1506:a priori 1465:a priori 1461:a priori 1456:a priori 1452:a priori 1424:Critique 1121:a priori 1100:a priori 1078:and the 1072:a priori 1049:Contents 991:a priori 984:a priori 967:— 891:a priori 844:a priori 820:Verstand 769:a priori 765:a priori 761:a priori 748:geometry 728:a priori 658:a priori 632:a priori 618:a priori 614:a priori 580:Critique 573:a priori 569:Critique 565:a priori 561:a priori 533:a priori 523:a priori 519:a priori 472:critique 414:Category 310:Category 305:Noumenon 290:A priori 129:a series 127:Part of 69:Language 5949:in the 5882:(ed.). 5702:Sources 5131:Reason. 4496:In the 4043:Noology 4038:Noogony 3704:Kant's 3352:Reality 3337:Quality 3332:Quality 3143:noumena 3141:versus 3097:versus 3087:versus 3015:and an 2875:figures 2856:algebra 2734:perfect 2602:concept 2580:of the 2566:subject 2535:Gaunilo 2456:freedom 2370:in the 1945:Reality 1908:, then 1675:noumena 1605:In the 1234:Noumena 947:into a 915:Kant's 840:objects 832:science 98:Germany 77:Subject 5969:(1993) 5860: 5809: 5788: 5759: 5737: 5716: 5649: 5453: 5416: 5387: 5367:proof. 5358: 5297: 5259: 5231: 5203: 5175: 5118: 5090: 5056: 5031: 4996: 4965: 4882:state. 4873: 4747: 4719: 4694: 4661: 4636: 4488: 4463: 4438: 4413: 4385: 4339: 4314: 4268: 4243: 3999: 3967: 3941: 3924: 3896: 3872: 3714:Legacy 3148:Schema 3134:Object 2834:axioms 2724:. The 2714:wisdom 2614:object 2582:copula 2481:Thesis 2466:nature 2452:Thesis 2431:Thesis 2402:Thesis 2345:These 2263:Denken 2203:reason 2015:matter 1679:Inhalt 1499:. The 1331:Space 972:, A369 630:about 440:German 349:People 284:Schema 112:Kritik 72:German 37:Author 5878:. In 5692:405–6 4381:–72. 4113:Note: 4079:Notes 3315:Unity 3268:motus 3262:also 3068:Wolff 3063:Locke 3055:Plato 2749:Being 2738:Being 2730:world 2726:unity 2722:power 2718:world 2574:Being 2410:space 2383:Ideas 2143:that 2110:, or 1925:Unity 1886:This 1651:logic 1485:space 1437:space 1334:Time 1149:proof 1084:space 1003:space 949:world 937:space 781:Plato 677:ideas 103:Pages 5858:ISBN 5807:ISBN 5786:ISBN 5780:and 5757:ISBN 5735:ISBN 5714:ISBN 5647:ISBN 5451:ISBN 5414:ISBN 5385:ISBN 5356:ISBN 5295:ISBN 5257:ISBN 5229:ISBN 5201:ISBN 5173:ISBN 5116:ISBN 5088:ISBN 5079:Kant 5054:ISBN 5050:Kant 5029:ISBN 4994:ISBN 4963:ISBN 4871:ISBN 4745:ISBN 4717:ISBN 4692:ISBN 4659:LCCN 4634:ISBN 4486:ISBN 4461:ISBN 4436:ISBN 4411:ISBN 4383:ISBN 4337:ISBN 4312:ISBN 4266:ISBN 4241:ISBN 4119:and 4115:The 4095:and 3997:ISBN 3985:link 3965:ISBN 3959:and 3939:ISBN 3922:ISBN 3894:ISBN 3870:ISBN 3728:and 3692:and 3680:and 3672:and 3652:and 3632:The 3453:The 3207:pure 3072:Hume 3061:and 2921:soul 2890:soul 2858:and 2746:real 2658:The 2610:real 2606:idea 2586:verb 2408:and 2406:time 2389:are 2381:The 2288:soul 2286:The 2258:soul 2232:soul 2162:mind 2120:time 2024:pure 2006:and 1893:both 1673:and 1495:and 1489:time 1487:and 1441:time 1439:and 1418:The 1232:and 1143:The 1130:The 1094:The 1088:time 1086:and 1066:The 1053:The 1007:time 1005:and 941:time 939:and 826:and 789:soul 750:and 497:and 485:and 432:The 292:and 90:1781 5898:at 5330:397 5291:287 3916:by 3748:by 3013:God 2886:God 2836:or 2673:God 2572:or 2558:God 1897:and 881:in 877:to 785:God 114:in 5987:: 5852:. 5839:. 5829:. 5465:^ 5393:. 5364:. 5354:. 5352:30 5293:. 5265:. 5237:. 5209:. 5181:. 5124:. 5096:. 5086:. 5084:84 5062:. 5002:. 4971:. 4943:. 4941:83 4889:^ 4879:. 4753:. 4725:. 4690:. 4671:^ 4632:. 4630:19 4564:^ 4523:^ 4494:. 4391:. 4379:62 4298:^ 4288:. 4227:^ 4212:^ 4142:. 3981:}} 3977:{{ 3700:, 3648:, 3573:. 3502:. 3246:. 3003:. 2964:. 2951:. 2931:, 2927:, 2923:, 2832:, 2675:. 2650:. 2594:is 2545:. 2269:. 1749:. 1580:. 1491:: 959:: 935:, 648:. 598:. 442:: 131:on 5888:. 5815:. 5794:. 5765:. 5743:. 5722:. 5694:. 5655:. 5459:. 5422:. 5332:. 5303:. 5037:. 4700:. 4665:. 4642:. 4469:. 4444:. 4419:. 4345:. 4320:. 4274:. 4249:. 4146:. 4121:B 4117:A 4099:. 4005:. 3987:) 3973:. 3947:. 3928:. 3910:. 3902:. 3855:) 3827:. 3776:; 3764:; 3752:; 3738:" 3226:/ 2493:. 2468:. 2458:. 2230:( 1910:q 1906:p 1127:. 438:( 328:" 324:" 232:" 226:" 181:" 175:" 118:.

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