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Thematische Bibliographien / Contributions in theory of transcendentalism / Zeitschriftenartikel

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1

GALLAGHER, MARK. „Elizabeth Palmer Peabody’s Contributions to the Boston Observer, Christian Register, and Western Messenger, 1835“. Resources for American Literary Study 43, Nr. 1-2 (01.10.2021): 76–26. http://dx.doi.org/10.5325/resoamerlitestud.43.1-2.0076.

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ABSTRACT Previously unattributed items by Elizabeth Palmer Peabody appear in the Boston Observer, Christian Register, and Western Messenger in 1835. One side of Peabody revealed in these articles is of the experimental educator who not only was embroiled in the drama over Bronson Alcott’s teaching at the Temple School but apparently had stirred up a small controversy of her own the year prior to the publication of Conversations with Children on the Gospels (1836–37). There might be nothing quite remarkable about these transcripts except for the fact that, in one of her dialogues with her students, Peabody tells a graphically violent story about infanticide among Cuba’s enslaved population, comments that she later attempts to defend. Another side of Peabody that these writings reveal is the portrait of a young religious author inspired to write her own devotional literature. This takes the form of an early correspondence with William Ellery Channing. And there is even another side to Peabody represented in these writings. It is that of a moral instructor imparting her wisdom on the formation of moral character. Taken together, these publications are a significant addition to our knowledge of Peabody at a critical time in the transcendentalist period of her life.

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Torrijos-Castrillejo, David. „Philosophical Reflection on Beauty in the Late Middle Ages: The Case of Jean Gerson“. Religions 15, Nr. 4 (30.03.2024): 434. http://dx.doi.org/10.3390/rel15040434.

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The late Middle Ages witnessed a recapitulation of medieval reflection on beauty. Jean Gerson is an important representative of these philosophical and theological contributions, although he has been largely neglected up to this time. A first dimension of his ideas on beauty is the incorporation of beauty (pulchrum) into the number of transcendentals, i.e., the concepts “convertible” with the notion of being (ens), that is, unity, truth, and goodness (unum, verum and bonum). This article revisits Monica Calma’s study on Gerson’s theory of beauty and suggests new hypothetical sources that may have inspired this aspect of his thought. The second aspect emphasised here is Gerson’s classification of beauty, which entails some similarities to the one of Ulrich of Strasbourg, but also differs from it. Moreover, its incorporation of a division entirely devoted to artistic beauty is highly remarkable.

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Mastroianni, Dominic. „Transcendentalism Without Escape“. American Literary History 31, Nr. 3 (2019): 575–85. http://dx.doi.org/10.1093/alh/ajz020.

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AbstractThis essay-review asks what transcendentalism can contribute to our sense of the present moment and our capacity to imagine more just and livable futures. In doing so, it suggests an alternative to the view that transcendentalism embraces escapism and isolating individualism. I focus on Ralph Waldo Emerson and Henry David Thoreau, presuming that the present value of an idea of transcendentalism is to be discovered in their writings or nowhere. The two are centrally concerned with describing the conditions under which experience is acquired; their writing, then, evinces a wish to get closer to the world, not to escape it. What they do seek to transcend is not the world but our illusions about it, particularly those that feed egotism. The irony of calling Emerson in particular an escapist is that his writing makes escape so difficult to achieve. The process of reading Emerson—of finding a sentence suddenly captivating, just where it had been hopelessly dull—models and perhaps prompts a process of similar discovery about the mundane world. I conclude by linking transcendentalism to ideas of critical humility and naïveté suggested by Stanley Cavell, Toril Moi, Jane Bennett, and Theodor Adorno. Some form of naïveté, I speculate, might help us confront our inability to change in the midst of anthropogenic climate change and mass extinction.

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Luzon, Danny. „The Language of Transcendentalism“. Nineteenth-Century Literature 76, Nr. 3 (01.12.2021): 263–90. http://dx.doi.org/10.1525/ncl.2021.76.3.263.

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Danny Luzon, “The Language of Transcendentalism: Mysticism, Gender, and the Body in Julia Ward Howe’s The Hermaphrodite” (pp. 263–290) This essay studies the idea of a “third” sex adapted by Julia Ward Howe and other American transcendentalists from the language and theology of European mysticism. It explores Howe’s design of a nonbinary gender category through her dialogue with the figure of the hermaphrodite in the mystic tradition. Specifically, I look at Howe’s unfinished “Laurence manuscript” (written throughout the 1840s and first published in 2004 under the title The Hermaphrodite), tracing how it gives shape to unique intersex modes of knowledge and expression. The novel’s intersex protagonist, who repeatedly claims “I am no man, no woman, nothing,” allows Howe to productively utilize a language of negation and multiplicity, making the apophatic quality of mystic speech, as well as her protagonist’s denial of intelligibility, into a means of spiritual transcendence. In doing so, Howe marks gender categories as dwelling beyond social expression, away from phallocentric discursive constraints and their production of fixed dualistic concepts. Her mystic phenomenology elucidates the indeterminacy of gender, revealing it as something that cannot be adequately conceptualized in language. Howe’s prose thus produces complex dynamics between the spirit and the flesh, in order to free both the self and the body from the sociolinguistic restrictions of social intelligibility.

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Atkins, Richard Kenneth. „Pragmatic Scruples and the Correspondence Theory of Truth“. Dialogue 49, Nr. 3 (September 2010): 365–80. http://dx.doi.org/10.1017/s0012217310000442.

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ABSTRACT: Cheryl Misak has offered a pragmatic argument against a position she calls “scientific transcendentalism.” Scientific transcendentalists hold that truth is something different from what would be believed at the end of inquiry; more specifically, they adhere to a correspondence theory of truth. Misak thinks scientific transcendentalists thereby undermine the connection between truth and inquiry, for (a) pragmatically speaking, it adds nothing to truth and inquiry to ask whether what would be the results of sufficiently rigorous inquiry are really true and (b) they can only accept it as an article of faith that inquiry leads us to truth. I defend “scientific transcendentalism” against Misak’s objections.

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Minderop, Albertine. „TELAAH SIMBOL DAN METAFOR: ANTARA TRANSENDENTALISME DAN “SUFISME SEKULER” DALAM KARYA RALPH WALDO EMERSON“. Adabiyyāt: Jurnal Bahasa dan Sastra 14, Nr. 1 (30.06.2015): 85. http://dx.doi.org/10.14421/ajbs.2015.14104.

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The aim of this study is to show the essence of transcendentalism in the context of the "Divine Light" which is assessed through figurative language style (metaphors and symbols). The scope of research is the study of literature, such as essays, and style; from the point of Transcendentalism philosophy. The theory used is the science of literature -the concepts of figurative language. The point of view is philosophy of transcendentalism and Sufism. Stages in Sufism are Shari'a, congregations, nature, and ma'rifat. The results showed that Emerson’s essays called transcendentalism contains teachings as "Secular Sufism", focusing on human control efforts. In this case, Emerson Transcendentalism does not require any religious means, therefore he was called “Secular Sufism”; whereas the teachings of Sufism emphasizes the teachings of religion. Conclusion of the study is the benefit of achieving the "Light Divine," that is, a mental reform that produces "true happiness" and forms a "whole person."

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Smirnov, Mikhail A. „Kantian Philosophy and ‘Linguistic Kantianism’“. Kantian journal 37, Nr. 2 (2018): 32–45. http://dx.doi.org/10.5922/0207-6918-2018-2-2.

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The expression “linguistic Kantianism” is widely used to refer to ideas about thought and cognition being determined by language — a conception characteristic of 20th century analytic philosophy. In this article, I conduct a comparative analysis of Kant’s philosophy and views falling under the umbrella expression “linguistic Kantianism.” First, I show that “linguistic Kantianism” usually presupposes a relativistic conception that is alien to Kant’s philosophy (although Kant’s philosophy itself may be perceived as relativistic from a certain point of view). Second, I analyse Kant’s treatment of linguistic determinism and the place of his ideas in the 18th century intellectual milieu and provide an overview of relevant contemporary literature. Third, I show that authentic Kantianism and “linguistic Kantianism” belong to two different types of transcendentalism, to which I respectively refer as the “transcendentalism of the subject” and the “transcendentalism of the medium.” The transcendentalism of the subject assigns a central role to the faculties of the cognising subject (according to Kant, cognition is not the conforming of a subject’s intuitions and understanding to objects, but rather the application of a subject’s cognitive faculties to them). The transcendentalism of the medium assigns the role of an “active” element neither to the external world nor to the faculties of the cognising subject, but to something in between — language, in the case of “linguistic Kantianism.” I conclude that the expression “linguistic Kantianism” can be misleading when it comes to the origins of this theory. It would be more appropriate to refer to this theory by the expression “linguistic transcendentalism,” thus avoiding an incorrect reference to Kant.

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O'Grady, J. P. „American Transcendentalism: A History“. Interdisciplinary Studies in Literature and Environment 16, Nr. 2 (01.04.2009): 386–87. http://dx.doi.org/10.1093/isle/isp015.

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Finley, James S. „Emerson, Thoreau, Fuller, and Transcendentalism“. American Literary Scholarship 2020, Nr. 1 (01.09.2022): 3–25. http://dx.doi.org/10.1215/00659142-9580484.

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Richardson, Todd H. „Emerson, Thoreau, Fuller, and Transcendentalism“. American Literary Scholarship 2019, Nr. 1 (01.09.2021): 3–24. http://dx.doi.org/10.1215/00659142-8928438.

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Robinson, David M. „Emerson, Thoreau, Fuller, and Transcendentalism“. American Literary Scholarship 1998, Nr. 1 (01.09.2000): 3–28. http://dx.doi.org/10.1215/00659142-1998-1-3.

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Robinson, D. M. „Emerson, Thoreau, Fuller, and Transcendentalism“. American Literary Scholarship 1999, Nr. 1 (01.01.2001): 1–32. http://dx.doi.org/10.1215/00659142-1999-1-1.

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Robinson, D. M. „Emerson, Thoreau, Fuller, and Transcendentalism“. American Literary Scholarship 2000, Nr. 1 (01.01.2002): 3–27. http://dx.doi.org/10.1215/00659142-2000-1-3.

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Robinson, D. M. „Emerson, Thoreau, Fuller, and Transcendentalism“. American Literary Scholarship 2001, Nr. 1 (01.01.2003): 3–26. http://dx.doi.org/10.1215/00659142-2001-1-3.

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Robinson, D. M. „Emerson, Thoreau, Fuller, and Transcendentalism“. American Literary Scholarship 2002, Nr. 1 (01.01.2004): 3–24. http://dx.doi.org/10.1215/00659142-2002-1-3.

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Robinson, D. M. „Emerson, Thoreau, Fuller, and Transcendentalism“. American Literary Scholarship 2003, Nr. 1 (01.01.2005): 3–31. http://dx.doi.org/10.1215/00659142-2003-1-3.

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Robinson, D. M. „Emerson, Thoreau, Fuller, and Transcendentalism“. American Literary Scholarship 2004, Nr. 1 (01.01.2006): 3–30. http://dx.doi.org/10.1215/00659142-2005-001.

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Robinson, D. M. „Emerson, Thoreau, Fuller, and Transcendentalism“. American Literary Scholarship 2005, Nr. 1 (01.01.2007): 3–27. http://dx.doi.org/10.1215/00659142-2006-001.

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Robinson, D. M. „Emerson, Thoreau, Fuller, and Transcendentalism“. American Literary Scholarship 2006, Nr. 1 (01.01.2008): 3–32. http://dx.doi.org/10.1215/00659142-2007-001.

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Robinson, D. M. „Emerson, Thoreau, Fuller, and Transcendentalism“. American Literary Scholarship 2007, Nr. 1 (01.01.2009): 3–34. http://dx.doi.org/10.1215/00659142-2008-001.

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Robinson, D. M. „Emerson, Thoreau, Fuller, and Transcendentalism“. American Literary Scholarship 2008, Nr. 1 (01.01.2010): 3–28. http://dx.doi.org/10.1215/00659142-2009-001.

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Rossi, W. „Emerson, Thoreau, Fuller, and Transcendentalism“. American Literary Scholarship 2011, Nr. 1 (01.01.2013): 3–22. http://dx.doi.org/10.1215/00659142-2076849.

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Habich, Robert D. „Emerson, Thoreau, Fuller, and Transcendentalism“. American Literary Scholarship 2014, Nr. 1 (2016): 3–20. http://dx.doi.org/10.1215/00659142-3452458.

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Richardson, Todd H. „Emerson, Thoreau, Fuller, and Transcendentalism“. American Literary Scholarship 2016, Nr. 1 (2018): 3–22. http://dx.doi.org/10.1215/00659142-4383834.

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Richardson, Todd H. „Emerson, Thoreau, Fuller, and Transcendentalism“. American Literary Scholarship 2017, Nr. 1 (01.09.2019): 3–26. http://dx.doi.org/10.1215/00659142-7328757.

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Richardson, Todd H. „Emerson, Thoreau, Fuller, and Transcendentalism“. American Literary Scholarship 2018, Nr. 1 (01.09.2020): vii—23. http://dx.doi.org/10.1215/00659142-8225354.

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Nevvazhay, Igor D. „Transcendentalism as a Program for the Development of Epistemology“. Epistemology & Philosophy of Science 58, Nr. 2 (2021): 70–94. http://dx.doi.org/10.5840/eps202158230.

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The author discusses some tensions between realism and constructivism in the theory of knowledge and the corresponding research programs in the philosophy of science. In this paper, he argues that the development of transcendentalism can help reduce these tensions. He considers the way for Kant’s transcendentalism development, which is connected with the semiotic interpretation proposed by K.-O. Apel. The author suggests the new interpretation of transcendentalism according to which the transcendental exists as a proto-norm, which is a spontaneous act that assigns the “given” object either the status of a sign reffering to a certain meaning, or the status of a meaning reffering to a certain expression (sign). The author develops G. Frege’s concept of meaning and argues that the existence of two kinds of meaning (meaning-1 and meaning-2), which corresponds with the two fundamental characteristics of consciousness: intensionality and responsiveness. Given this, a transcendental act generates either intensional or responsive meanings of the reality. The proposed symbolic interpretation of transcendentalism allows us explain the emergence of realism and constructivism as semiotic types of cultures and overcome the tensions between them. It is also shown that this version of symbolic transcendentalism is promising for explaining the nature of absolute existences in both classical and non-classical physical theories. The examples of such existences as absolute space and absolute time in Newtonian mechanics and absolute standards in G. Weil's theory of gauge fields are considered. These transcendental existences cannot be interpreted as real physical objects, and at the same time they are necessary for the interpretation of physical experiments. The author comes to the conclusion that transcendentalism is a promising program for the development of philosophy of science as an area for researches in normativity, sign-symbolic structures of cognitive processes, and the forms of knowledge.

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Mendelson, D. „Natural Life: Thoreau's Worldly Transcendentalism“. Interdisciplinary Studies in Literature and Environment 12, Nr. 2 (01.07.2005): 293–94. http://dx.doi.org/10.1093/isle/12.2.293.

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Harshbarger, Scott. „Transatlantic Transcendentalism: The Wordsworth-Peabody-Hawthorne Connection“. Wordsworth Circle 21, Nr. 3 (Juni 1990): 123–26. http://dx.doi.org/10.1086/twc24044621.

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Moses, Carole. „The Domestic Transcendentalism of Fanny Fern“. Texas Studies in Literature and Language 50, Nr. 1 (2007): 90–119. http://dx.doi.org/10.1353/tsl.2008.0003.

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Roberson, Susan L. „The Postcolonial and Imperial Experience in American Transcendentalism“. Prose Studies 35, Nr. 3 (Dezember 2013): 308–10. http://dx.doi.org/10.1080/01440357.2013.881623.

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Isaac, Fred. „American Heretic: Theodore Parker & Transcendentalism“. Journal of American Culture 27, Nr. 2 (Juni 2004): 226–27. http://dx.doi.org/10.1111/j.1537-4726.2004.133_4.x.

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Floyd, Courtney A. „“Always the same unrememberable revelation”: Thoreau’s Telegraph Harp, the Development of an Immanent Romantic Secularism, and Golden Age Children’s Literature“. Nineteenth-Century Literature 74, Nr. 1 (01.06.2019): 30–53. http://dx.doi.org/10.1525/ncl.2019.74.1.30.

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Courtney A. Floyd, “‘Always the same unrememberable revelation’: Thoreau’s Telegraph Harp, the Development of an Immanent Romantic Secularism, and Golden Age Children’s Literature” (pp. 30–53) In this essay, I analyze Henry David Thoreau’s references to and use of the telegraph, Aeolian harp, and telegraph harp in his journals between the years 1851 and 1853, A Week on the Concord and Merrimack Rivers (1849), and Walden (1854). I argue that the figure of the telegraph harp, though only briefly mentioned in Thoreau’s published works, represents a significant reworking of Romantic sensibility into a modern, immanent, and secular narrative of mundane transcendence that undergirds his particular transcendentalism. Thoreau obfuscates the material modernity of the telegraph harp even as he rescripts its very materiality. His diction in passages about the telegraph harp implies a sort of transcendence but grounds that transcendence in the natural landscape and a physical symbol of modern technology, establishing a conceptual legacy that informs not only second-generation transcendentalism, but also and unexpectedly, Golden Age children’s literature of the late nineteenth and early twentieth centuries.

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Uechi, N. „Emersonian Transcendentalism in Frank Lloyd Wright's Unity Temple“. Interdisciplinary Studies in Literature and Environment 7, Nr. 2 (01.07.2000): 95–113. http://dx.doi.org/10.1093/isle/7.2.95.

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Selley, April. „Transcendentalism in Star Trek: The Next Generation“. Journal of American Culture 13, Nr. 1 (März 1990): 31–34. http://dx.doi.org/10.1111/j.1542-734x.1990.1301_31.x.

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Katrechko, Sergey. „Is the Kantian Transcendentalism Idealism? Kant's Conceptual Realism“. Studies in Transcendental Philosophy 2, Nr. 1 (2021): 0. http://dx.doi.org/10.18254/s271326680016082-0.

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In my paper I argue, relying on Kantian definitions and conceptual distinctions, the thesis that Kantian transcen-dental philosophy, which he characterizes as a second-order system of transcendental idealism, is not [empirical] idealism, but a form of realism (resp. compatible with empirical realism [A370-1]). As arguments in favor of this “realistic” thesis, I consistently develop a realistic interpretation of the Kant’s concept of appearance (the theory of “two aspects”), as well as of Kantian Copernican revolution, of his theory of intuition as cognitive ability which 'giving' ‘us objects, of the concept of double affection and noumenal causality.

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Leatham, Jeremy. „Newborn Bards of the Holy Ghost: The Seven Seniors and Emerson's “Divinity School Address”“. New England Quarterly 86, Nr. 4 (Dezember 2013): 593–624. http://dx.doi.org/10.1162/tneq_a_00321.

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When Ralph Waldo Emerson entered Divinity Hall in July 1838 to address the Harvard Divinity School's graduating class, he aimed to inspire a new generation of preachers, not to undermine Christianity or launch transcendentalism. This paper examines the members of that class to reveal the extent of Emerson's immediate influence.

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Sommer, Tim. „“Always as a Means, Never as an End”: Orestes Brownson's “Transcendentalist” Criticism and the Uses of the Literary“. New England Quarterly 90, Nr. 3 (September 2017): 442–72. http://dx.doi.org/10.1162/tneq_a_00627.

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This essay examines how Orestes Brownson used literary criticism as a medium to distance himself from the Transcendentalist movement. It argues that Brownson's qualified rejection of Transcendentalism played a crucial role in the formation of his professional identity as a literary critic and public intellectual in the mid-nineteenth-century literary sphere.

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Gasche, Rodolphe, Reiner Schurmann und Christine-Marie Gros. „"Like the Rose, without Why": Postmodern Transcendentalism and Practical Philosophy“. Diacritics 19, Nr. 3/4 (1989): 101. http://dx.doi.org/10.2307/465392.

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Ronda, Bruce. „The Concord School of Philosophy and the Legacy of Transcendentalism“. New England Quarterly 82, Nr. 4 (Dezember 2009): 575–607. http://dx.doi.org/10.1162/tneq.2009.82.4.575.

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During its ten summer sessions (1879–88), the Concord School of Philosophy attracted hundreds of attendees who, for intellectual improvement and a glimpse of aging transcendentalists, endured lectures on the classics, philosophy, and comparative religions. This essay explores reporters', attendees', and school leaders' attitudes toward transcendentalism, suggesting why the school sought to downplay the antebellum movement's radical implications.

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Finseth, I. „Race and Nature: From Transcendentalism to the Harlem Renaissance“. Interdisciplinary Studies in Literature and Environment 16, Nr. 4 (21.09.2009): 884–85. http://dx.doi.org/10.1093/isle/isp077.

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Robinson, D. M. „Emerson's Transatlantic Romanticism * Transatlantic Transcendentalism: Coleridge, Emerson, and Nature“. Interdisciplinary Studies in Literature and Environment 21, Nr. 2 (20.06.2014): 488–90. http://dx.doi.org/10.1093/isle/isu060.

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Gurley, Jennifer. „Louisa May Alcott as Poet: Transcendentalism and the Female Artist“. New England Quarterly 90, Nr. 2 (Juni 2017): 198–222. http://dx.doi.org/10.1162/tneq_a_00603.

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This essay presents Louisa May Alcott's conception of an artist, one that gives nineteenth century women access to that title. Based in her poetry, Alcott's notion of art both draws from and resists Transcendentalist theology as it counters sentimentalist cliches about women writers. Ellen Sturgis Hooper is revealed as a major influence on Alcott.

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Shiyan, Anna. „V. E. Sesemanʼs Transcendentalism: from Epistemology to Ontology“. Studies in Transcendental Philosophy 2, Nr. 3 (2021): 0. http://dx.doi.org/10.18254/s271326680018216-7.

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The article examines the theory of knowledge of the Russian philosopher of the XXth century V. E. Sesemann and his understanding of reality. The author emphasizes that in the field of epistemology, Sesemann, being influenced by E. Husserlʼs phenomenology, first of all, answers the question of the possibility of cognition of the reality of the surrounding world and the special role of perception in this process. However, unlike Husserl, Sesemann is convinced that true knowledge is achievable not only in relation to the things of the world, but also in relation to their relationships and interrelations, which are seen in a special kind of intuition – a conceptual intuition. Seseman believes that the cognition of the surrounding world depends not only on the cognizing subject, but also on the objectivity itself, which may not always be accessible to cognition. The article pays close attention to Sesemannʼs understanding of reality as the reality of becoming, one of the types of which is movement. In this case, Sesemann argues, it is impossible to create a unified picture of the world, and our knowledge can only be probabilistic. The author examines the epistemological and ontological views of Seseman in the context of his time, comparing them with the main trends of philosophy of the XXth century, primarily with phenomenology and neo-Kantianism.

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Katrechko, Sergey L. „Kantian “Copernican Revolution”: Synthesis of Empirical Realism and Transcendental Idealism“. Voprosy Filosofii, Nr. 6 (2022): 131–41. http://dx.doi.org/10.21146/0042-8744-2022-6-131-141.

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Transcendental philosophy of Kant is the first theory of experience (scientific knowledge) related to the solution of the (semantic) problem set in his famous letter to M. Hertz: what is the ground of the relation of the representation to the object? There are two ways to solve it, and Kant himself chooses the second of them, thus making his “Copernican Revolution”. Does the idea that Kant is an idealist follow from that, all the more as he often refers to his philosophy as to transcendental idealism? The analysis of the internal structure of this revolution shows that it is possible to highlight two vectors: the empirical, from the thing-in-itself to representations, and the noumenal ones, from the transcendental unity of apperception or transcendental object to the thing-as-it-appears-to-us. Keeping empirical vector says that Kant’s theory of experience is an empirical realism and his transcendentalism is a reflective (meta – level) epistemological (methodological) superstructure above it. Our semantic interpretation of Kant meets the modern “revolutionary” interpretation of transcendentalism, developed in the works of G. Bird, G. Prauss, H. Allison et al., which was called as the theory of “two aspects”. On this basis, we develop a realistic interpretation transcendentalism, which is relatable to the contemporary interpretation of Kant, represented in works of W. Röd, A. Collins, P. Abela, K. Westphal, L. Allais and others.

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Shanahan. „Digital Transcendentalism in David Mitchell’s Cloud Atlas“. Criticism 58, Nr. 1 (2016): 115. http://dx.doi.org/10.13110/criticism.58.1.0115.

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Katrechko, Sergey L. „Kant’s Transcendentalism as Metaphysics of Possible Experience and its Realistic Interpretation in Analytical Philosophy“. RUDN Journal of Philosophy 27, Nr. 3 (15.09.2023): 659–76. http://dx.doi.org/10.22363/2313-2302-2023-27-3-659-676.

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In the “Critique of Pure Reason” and subsequent “Prolegomena to Any Future Metaphysics...”, “Metaphysical Principles of Natural Science”, “Opus Postumum” Kant develops one of the modes of his transcendentalism, the metaphysics of possible experience, whose task is to study the transcendental conditions for the possibility of our (cognition), which, according to Kant, has a priori character. P. Strawson calls this mode of metaphysics ‘ descriptive metaphysics ’ and connects it with the analyzing the ‘conceptual structure’ of our thinking about the world. The contemporary realistic trend (primarily within the framework of the analytical philosophical tradition) in the interpretation of Kant’s transcendental philosophy is associated with the modern theory of “two aspects” (80s of the 20th century), which replaced the classical theory of “two objects/worlds” (compare also with the opposition “ theory of appearance vs. theory of appearances ”). Within the framework of this theory, the Kantian ‘appearance’ receives an objectified status, it is not our mental representation, but corresponds (as its signs) to really existing things, or Kantian ‘objects of experience’. The article traces the formation of the historical and conceptual background of the ‘ metaphysics of experience ’ (H. Paton's original expression). Historically, the metaphysics of experience inherits the neo-Kantian approach to interpreting Kant's transcendentalism as a ‘theory of experience’ (H. Cohen, E. Cassirer), then it develops in logical positivism/empiricism (H. Reichenbach, R. Carnap; further in post-posivivism: the theory of I. Lakatos and T. Kuhn), analytical philosophy of science (W. Sellars, G. Buchdal, H. Putnam), and at present the metaphysics of experience is developing in a number of contemporary works of an analytical orientation (P. Strawson, K. Ameriks, L. Allais and etc.).

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Levina, Tat’yana V. „“OVERBOARD FROM ABSOLUTE”. THE CRITIQUE OF KANT IN AVANT-GARDE’S EPOCH“. RSUH/RGGU Bulletin. Series Philosophy. Social Studies. Art Studies, Nr. 1 (2021): 36–53. http://dx.doi.org/10.28995/2073-6401-2021-1-36-53.

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In his treatise on Suprematism, Kazimir Malevich criticises transcendentalism and contrasts it with transcendence. Malevich is critical of the transcendental paradigm, as he essentially turns out to be a platonist. Pavel Florensky also criticizes transcendentalism – that precedes Malevich in time. Florensky views Kant as rooted in a “human” perspective and matches him with Plato. Florensky’s proposal, like Malevich’s later, is to return the transcendent. By comparing Florensky’s work on aesthetics and Malevich’s theory of new art, one sees that both authors criticize the illusionistic character of perspective and European painting. Florensky continued the concept of “reverse perspective” in iconography. Malevich argued that his fellows felt a close connection to the icon. It is also known that both Florensky and Malevich taught at art institutes (GINHUK and VKhUTEMAS) and worked to protect cultural heritage. In the theoretical works on metaphysics and art, the positions of Malevich and Florensky converge, as both were platonic. Thus, it is important to compare these figures in their different guises in order to identify the features of the revolutionary era

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Valente, Luisa. „Names That Can Be Said of Everything: Porphyrian Tradition and 'Transcendental' Terms in Twelfth-Century Logic“. Vivarium 45, Nr. 2 (2007): 298–310. http://dx.doi.org/10.1163/156853407x217786.

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AbstractIn an article published in 2003, Klaus Jacobi—using texts partially edited in De Rijk's Logica Modernorum—demonstrated that twelfth-century logic contains a tradition of reflecting about some of the transcendental names (nomina transcendentia). In addition to reinforcing Jacobi's thesis with other texts, this contribution aims to demonstrate two points: 1) That twelfth-century logical reflection about transcendental terms has its origin in the logica vetus, and especially in a passage from Porphyry Isagoge and in Boethius's commentary on it. In spite of the loss of the major part of the Aristotelian corpus, the twelfth-century masters in logic still received some Aristotelian theses concerning the notions of one and being via Porphyry and Boethius; on the basis of such theses, they were able to elaborate a sort of proto-theory of the transcendentals as trans-categorical terms. 2) That this theory is centred on the idea that there exists a particular group of names which have the property that they can be said of everything; this group includes "being", "one", "thing" and "something" (ens, unum, res, aliquid). Twelfth-century masters in logic try to question the (originally Aristotelian) thesis that these terms are equivocal, although they do not deny it completely.

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Rozhin, David. „The concept of the “transcendental” in the system of transcendental Monismof V. D. Kudryavtsev-Platonov“. St. Tikhons' University Review 111 (29.02.2024): 31–45. http://dx.doi.org/10.15382/sturi2024111.31-45.

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The aim of the article is to clarify the meaning of the concept of "transcendental" in the epistemology of the most prominent representative of Russian ecclesiastic-academic philosophy of the second half of the 19th century, Christian philosopher V. D. Kudryavtsev-Platonov, as well as the relationship of this concept in the interpretation of the Russian religious philosopher to the philosophical tradition of transcendentalism established by I. Kant. The core of Kudryavtsev's entire epistemology is the concept of transcendental monism presented in his work "Metaphysical Analysis of Empirical Cognition". In the process of reconstruction of the mentioned concept it is shown that it has two planes: ontological and epistemological. Transcendental monism as an epistemological concept is the subject of conceptual and comparative analysis in the article, by means of which similarities and differences between Kudryavtsev's and Kant's epistemology are established. On the basis of this comparison it is concluded that Kudryavtsev, denying only the subjective character of cognitive forms, overcame Kant's transcendental idealism. Then the epistemological views of V. T. Krug and F. A. Trendelenburg are analysed as basic positions for Kudryavtsev's transcendental monism in order to identify its links with the tradition of Kantian transcendentalism. According to the results of the analysis, the ideas of Krug, Trendelenburg and Kudryavtsev are compared, which shows the points of convergence between the philosophers, namely, the transcendental for them appears in connection with the a priori, that is, with that which has an inexperienced origin, but lies at the basis of possible experience. It is established that Krug, Trendelenburg and Kudryavtsev endeavoured to overcome the gap between thinking and the external world in the process of cognition, which had arisen in Kantian transcendental idealism. Hence, it is concluded that the concept of "transcendental" in Kudryavtsev's theory of cognition is linked to the tradition of Kantian transcendentalism through the concept of apriorism. Finally, it is concluded that Kudryavtsev's epistemology is an example of Christian philosophy incorporating the concept of the transcendental in its connection with Kantian transcendentalism, and may become a model for new attempts to construct a Christian epistemology.

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