Um die anderen Arten von Veröffentlichungen zu diesem Thema anzuzeigen, folgen Sie diesem Link: Kant`s three critiques.
Zeitschriftenartikel zum Thema „Kant`s three critiques“
Geben Sie eine Quelle nach APA, MLA, Chicago, Harvard und anderen Zitierweisen an
Machen Sie sich mit Top-50 Zeitschriftenartikel für die Forschung zum Thema "Kant`s three critiques" bekannt.
Neben jedem Werk im Literaturverzeichnis ist die Option "Zur Bibliographie hinzufügen" verfügbar. Nutzen Sie sie, wird Ihre bibliographische Angabe des gewählten Werkes nach der nötigen Zitierweise (APA, MLA, Harvard, Chicago, Vancouver usw.) automatisch gestaltet.
Sie können auch den vollen Text der wissenschaftlichen Publikation im PDF-Format herunterladen und eine Online-Annotation der Arbeit lesen, wenn die relevanten Parameter in den Metadaten verfügbar sind.
Sehen Sie die Zeitschriftenartikel für verschiedene Spezialgebieten durch und erstellen Sie Ihre Bibliographie auf korrekte Weise.
1
Riley, Patrick. „Kant against Hobbes in Theory and Practice“. Journal of Moral Philosophy 4, Nr. 2 (2007): 194–206. http://dx.doi.org/10.1177/1740468107079255.
Der volle Inhalt der QuelleAnnotation:
AbstractIn the middle section of Theory and Practice, Kant speaks briefly `against Hobbes'; but for a fuller version of Kant's anti-Hobbesianism one must turn to the three Critiques, the Groundwork, and Religion within the Limits of Reason Alone. It is in those works that one learns that, for Kant, Hobbes's notion of `will' as fully determined `last appetite' destroys the freedom needed to take `ought' or moral necessity as the motives for self-determined action; that Hobbes' s version of the social contract is thus incoherent; that Hobbes is not even able to show how moral ideas (i.e. `ought') are conceivable through the `pressure' of `outward objects'. For Kant, in short, Hobbes has no adequate notions of will, freedom, moral necessity, ideation, or even obligatory contract, and therefore fails in his own stated aims.
2
Nikolic, Olga, und Igor Cvejic. „Social justice and the formal principle of freedom“. Filozofija i drustvo 28, Nr. 2 (2017): 270–84. http://dx.doi.org/10.2298/fid1702270n.
Der volle Inhalt der QuelleAnnotation:
The aim of this paper is to show, contra the right-libertarian critique of social justice, that there are good reasons for defending policies of social justice within a free society. In the first part of the paper, we will present two influential right-libertarian critiques of social justice, found in Friedrich Hayek?s Law, Legislation and Liberty and Robert Nozick?s Anarchy, State and Utopia. Based on their approach, policies of social justice are seen as an unjustified infringement on freedoms of individual members of a society. In response to this critique, we will introduce the distincion between formal and factual freedom and argue that the formal principle of freedom defended by Hayek and Nozick does not suffice for the protection of factual freedom of members of a society, because it does not recognize (1) the moral obligation to help those who, without their fault, lack factual freedom to a significant degree, and (2) the legal obligation of the state to protect civic dignity of all members of a society. In the second part of the paper, we offer an interpretation of Kant?s argument on taxation, according to which civic dignity presupposes factual freedom, in order to argue that Kant?s justification of taxation offers good reasons for claiming that the state has the legal obligation to protect factual freedom via the policies of social justice.
3
Soc, Andrija. „Kant and the legitimacy of rebellion against the sovereign“. Theoria, Beograd 56, Nr. 4 (2013): 63–77. http://dx.doi.org/10.2298/theo1304063s.
Der volle Inhalt der QuelleAnnotation:
The main topic of this paper is Kant?s position with respect to whether rebellion of citizens against their sovereign is justified. The first part of the paper introduces the social contract theory and considers three well-known answers to this question - Hobbes?s Locke?s and Rousseau?s. In the second part I deal with Kant?s views relying on those of his works where the relation between government and citizens is the chief subject. It is usually thought that Kant believes that rebellion, or revolution against sovereign is unjustified, or even contradictory. In the third part of the paper I try to outline an alternative interpretation that ascribes him the positive attitude towards revolution in certain contexts, and to which I arrive by using mainly the textual evidence present in the Critique of Judgment.
4
Smajevic, Milica. „Deduction of morality and freedom in Kant’s ethics“. Theoria, Beograd 63, Nr. 1 (2020): 29–42. http://dx.doi.org/10.2298/theo2001029s.
Der volle Inhalt der QuelleAnnotation:
In the third section of the Groundwork of the Metaphysics of Morals, Kant seeks, on the basis of the idea of the necessary presumption of freedom, to provide a deduction of the supreme moral principle and to prove its objective validity. Three years later, in the Critique of Practical Reason, he explicitly denies the possibility of making such deduction, and by changing methodological assumptions, tries to show that awareness of the moral law as a fact of reason is the basis for the deduction of freedom. In this paper we will argue that a direct contrast between Kant?s two texts clearly shows that a radical shift in his thought has taken place. The purpose of this text is to show that Kant had reasons to be dissatisfied with the deduction of the moral law offered in the Groundwork of the Metaphysics of Morals, which led him to change his argumentative course when writing the Second Critique.
5
Hahmann, Andree. „Kant’s Critical Argument(s) for Immortality Reassessed“. Kant Yearbook 10, Nr. 1 (04.10.2018): 19–41. http://dx.doi.org/10.1515/kantyb-2018-0002.
Der volle Inhalt der QuelleAnnotation:
AbstractKant’s postulate of the immortality of the soul has received strikingly little attention among Kant scholars, and only very few have regarded it positively. This is not surprising given the numerous problems associated with his argument. However, it is not the only argument for immortality that Kant offers in his critical philosophy. There is also a second argument that differs from the one furnished in the Second Critique and can be found both in the Critique of Pure Reason and later texts from the 1790s. Kant also addresses here many of the problems that interpreters have found with his postulate of immortality in both earlier and later texts. This paper considers the main difficulties associated with the postulate and proposes a coherent interpretation of Kant’s argument. I show that despite the apparent change in his approach to immortality Kant did not in fact substantially alter his position during his critical period.
6
Micic, Stefan. „The question of personal identity: Kant and Kantian perspectives“. Theoria, Beograd 66, Nr. 2 (2023): 17–29. http://dx.doi.org/10.2298/theo2302017m.
Der volle Inhalt der QuelleAnnotation:
In this paper, we will be examining the question of personal identity in the context of Immanuel Kant?s philosophy, as well as among contemporary Kantian thinkers such as Christine Korsgaard. Our investigation will focus primarily on those aspects of the issue that are relevant to moral philosophy. While some may believe that personal identity is not a primary concern of philosophy, or that it does not merit extensive discussion, we argue that it is indeed a significant philosophical question, particularly in the context of moral philosophy. Our inquiry will begin with Kant?s theoretical philosophy, specifically his transcendental deduction of categories and his treatment of paralogisms, as we aim to gain a deeper understanding of Kant?s views on personal identity. Following our analysis of the relevant parts of Kant?s work, we will then turn to the contemporary Kantian thinker Kristin Korsgaard, who has offered critiques of Derek Parfit?s understanding of personal identity.
7
Lazos, Efraín. „Kant y el conocimiento de sí mismo“. Theoría. Revista del Colegio de Filosofía, Nr. 6 (01.11.1998): 31–40. http://dx.doi.org/10.22201/ffyl.16656415p.1998.6.191.
Der volle Inhalt der QuelleAnnotation:
The paper takes up J. McDowell’s claim in Mind and World that the lack of a serious notion of second nature is an obstacle to an effective response by Kant to the Cartesian view of the self. A reconstruction of the Cartesian model of the mind is offered, as well as an analysis of key passages in the Critique of Pure Reason and P.F. Strawson ́s reception of them, to the effect that there is a sense in which Kant may successfully do away with Cartesian temptations without recourse to the abovementioned notion.
8
Nakano, Hirotaka. „ Unum, Verum, Bonum and the System Formation of Critical Philosophy“. Kant-Studien 113, Nr. 4 (25.11.2022): 613–39. http://dx.doi.org/10.1515/kant-2022-2042.
Der volle Inhalt der QuelleAnnotation:
Abstract This article deals with Kant’s intentions in adding § 12 of the second edition of the Critique of Pure Reason. Here, Kant remarks on the so-called transcendentals (unum, verum, bonum) in the metaphysical or ontological tradition. This article focuses on their trans-categorial character to clarify their role in the system formation of Kant’s three critiques. In order to clarify Kant’s difficult terminology in § 12, fragments from his reflections and transcripts of his lectures are analyzed. Furthermore, an examination of Kant’s references to qualitative unity, plurality, and perfection reveals that these logical criteria of cognition in general help him to organize the content of the three critiques.
9
Nurkic, Petar. „Hume’s and Kant’s understanding of epistemic normativity“. Theoria, Beograd 64, Nr. 3 (2021): 91–112. http://dx.doi.org/10.2298/theo2103091n.
Der volle Inhalt der QuelleAnnotation:
Question (d) how do we form beliefs?, implies descriptive answers. On the other hand, the question (n) how should we form beliefs?, implies normative answers. Can we provide answers to (n) questions without answering (d) questions? This (n) - (d) relation can be characterized as epistemic normativity. Hume and Kant provide answers to both questions. Hume is more inclined to psychologize these answers through an empirical approach to questions related to beliefs. While Kant is more inclined to consider a priori conditions of our reasoning. Through general rules and epistemic maxims, Hume and Kant provide normative guidelines in accordance which we should form beliefs. However, in order to be able to talk about normativity, at all, we need to answer questions related to doxastic voluntarism. For Kant, the question of freedom is, to some extent, an obvious precondition for his critiques (especially of the practical mind). While with Hume, precisely because of his empirical approach to beliefs and desires, the matter is more obscure, and it seems as if Hume advocates doxastic involuntarism. In this paper, I will try to present the similarities between Hume and Kant in terms of epistemic normativity. Where it seems as if their views are incompatible, I will try to examine why this is the case. I will focus on Hume?s Treatise of Human Nature and Kant?s Second Analogy. In the end, I will present a couple of thought experiments and try to ?test? Hume and Kant. If I manage to confirm the initial hypotheses, then this paper will be a successful epistemic endeavor. However, if I fail to find the expected similarities between Hume?s and Kant?s understanding of epistemic normativity, then this work can be characterized as a historical approach to the normative framework of ?dogmatic slumber?.
10
McCurdy, Jennifer. „In Defense of Cosmopolitanism: Kant’s Conceptions in a Neocolonial World“. Political Science Undergraduate Review 2, Nr. 2 (15.02.2017): 53–61. http://dx.doi.org/10.29173/psur38.
Der volle Inhalt der QuelleAnnotation:
This article engages with Immanuel Kant´s timeless essay Perpetual Peace in order to explore the colonial aspect of cosmopolitanism. Mainly, it explores the question can Kant´s cosmopolitanism exist outside of colonialism? It will investigate three key aspects of Kant´s essay. Firstly, his calls for a loose federation of nation states, secondly, his insistence that the citizenry must be in charge of all decisions of warfare, and lastly, his assertion of existing universal moral codes. By investigating these three key, yet often misunderstood, aspects and using recent case studies as evidence, this essay concludes that colonialism is not a presupposition of Kant´s conception of cosmopolitanism. Kant´s cosmopolitanism is a separate and legitimate entity that exists outside of and can transcend colonial relations.
11
Milicic, Nenad. „Kant on just war and international order“. Filozofija i drustvo 32, Nr. 1 (2021): 105–27. http://dx.doi.org/10.2298/fid2101105m.
Der volle Inhalt der QuelleAnnotation:
Kant?s legal and political philosophy is essential for understanding and advancing international order. The article aims to posit arguments that confront the claims that Kant was just war theorist. Since that is the most opposed part of Kant?s political philosophy, mostly due to the misleading interpretation of his argumentation, the author presents Kant?s standpoint on the matters of just war and international order and discusses potential ambiguities between Kant?s and his critics? theories. Furthermore, the consequences of opponents? arguments considering states of states, world republic and cosmopolitan democracy in contemporary political philosophy are debated. Finally, the possibility of consent between the three model solutions which are arising from the contemporary international order theory and Kant?s position are compared and analysed.
12
Palmquist, Stephen R. „Twelve Basic Philosophical Concepts in Kant and the Compound Yijing“. Journal of Chinese Philosophy 42, Nr. 1-2 (03.03.2015): 143–62. http://dx.doi.org/10.1163/15406253-0420102010.
Der volle Inhalt der QuelleAnnotation:
This is the third in a series of articles that correlates Kant’s architectonic with the Yijing’s sixty-four hexagrams (gua 卦). Previous articles explained “architectonic” reasoning, introduced four levels of the “Compound Yijing,” consisting of 0+4+12+(4 × 12=48) gua, and suggested correlating the fourth level’s four sets of twelve to the four “faculties” in Kant’s model of the university. This third paper examines the philosophy faculty, assessing whether the twelve proposed gua meaningfully correlate with twelve basic philosophical concepts that Kant introduces in his three Critiques. A key difference emerges: Kant’s architectonic method aims to produce synthetic a priori knowledge, while the Yijing’s architectonic method aims to produce analytic a posteriori belief.
13
Karlsson, Jens. „Breakthrough in Chinese Kant Scholarship. Interview with Prof. Deng Xiaomang“. Kantian journal 40, Nr. 2 (2021): 131–50. http://dx.doi.org/10.5922/0207-6918-2021-2-5.
Der volle Inhalt der QuelleAnnotation:
Prof. Deng Xiaomang’s translations of the Critique of the Power of Judgment (2002), the Critique of Practical Reason (2003), and the Critique of Pure Reason (2004), were the first Chinese editions of Kant’s three Critiques translated in their entirety from the German originals. This interview tracks his scholarship, placing it within the broader scope of historical and contemporary Kant scholarship in China. Among the topics addressed, the reception of Kantian philosophy among the so called “New Confucians”, as well as the utility of Kantian thought as a tool for the reformation of traditional Confucian culture, are given considerable attention. Professor Deng also shares some thoughts on the process of translating classical German philosophical texts into Chinese and provides an overview of his scholarship as a translator and thinker.
14
Brilman, Marina. „Canguilhem’s Critique of Kant: Bringing Rationality Back to Life“. Theory, Culture & Society 35, Nr. 2 (27.11.2017): 25–46. http://dx.doi.org/10.1177/0263276417741674.
Der volle Inhalt der QuelleAnnotation:
Canguilhem’s contemporary relevance lies in how he critiques the relation between knowledge and life that underlies Kantian rationality. The latter’s Critique of Pure Reason and Critique of Judgment represent life in the form of an exception: life is simultaneously included and excluded from understanding. Canguilhem’s critique can be grouped into three main strands of argument. First, his reference to concepts as preserved problems breaks with Kant’s idea of concepts regarding the living as a ‘unification of the manifold’. Second, Canguilhem’s vital normativity represents life as the potential to resist normative orders that judge the living, relegating Kant’s ‘lawfulness of the contingent’ to a ‘mediocre regularity’. Third, Canguilhem’s introduction of the environment as a ‘category of contemporary thought’ decentres the living/knowing subject and introduces contingency. His idea of the ‘knowledge of life’ leads to the conclusion that life is the condition of possibility of rationality, rather than rationality’s ‘blind spot’.
15
Simoniti, Jure. „The ontological indifference: A realist reading of Kant and Hegel“. Filozofija i drustvo 26, Nr. 2 (2015): 369–91. http://dx.doi.org/10.2298/fid1502369s.
Der volle Inhalt der QuelleAnnotation:
The article challenges the first premise of ?speculative realism?, according to which, with Kant, the contact with the outside world was lost. Instead, it will be shown that the possibility of realism received its major impulse from two grand figures of German Idealism, from Kant as a precursor of the Romantic period and from Hegel as its, albeit critical, philosophical culmination. Based on three possible relations of knowledge to its outside, three ontologies will be distinguished, the ontology of immediacy, stretching from rationalists to the last empiricists, Kant?s ontology of totalization, and, finally, Hegel?s ?ontology of release? or ?de-totalization?. As opposed to Descartes?s thing being constantly doubted in its existence, as opposed to Malebranche?s occasion being invariably induced by God, as opposed to Leibniz?s monad being an immediate embodiment of an idea, as opposed to Berkeley?s object vanishing when not perceived, and as opposed to Hume?s world lacking necessity, Kant philosophically warranted a world that does not have to be perpetually verified and can, hence, exist devoid of ideas produced by God and outside the constancy of the human gaze. Kant secured the normal and necessary existence of the world behind our backs and procured us with the common-sense normality of the world, but it was only Hegel?s absolute subjectivism that granted us the first glimpses into the radical meaninglesness of the facticity. It was not until Hegel?s logic of indifference of the notion to its immediate content that an egress of the circle of Kant?s totalization was made possible.
16
Milicic, Nenad. „Immanuel Kant’s vision of the right of nations“. Theoria, Beograd 61, Nr. 1 (2018): 147–77. http://dx.doi.org/10.2298/theo1801147m.
Der volle Inhalt der QuelleAnnotation:
The purpose of this article is to present Kant?s theory of the Right of Nations, which is the essential part of present-day international law debate. In his philosophical work, ?Towards Perpetual Peace?, Immanuel Kant is inquiring conditions for co-existence between the states. According to Kant, three elementary conditions lead us toward perpetual peace: 1) Republican government 2) Federation of Free States 3) Cosmopolitan right of a person to a world citizenship Federation of Free States has an important place in Kant?s vision of the rights of nations and perpetual peace as a final goal of this doctrine. It is crucial for better understanding of Kant?s position on the rights of nations. It is also the most objected part of Immanuel Kant?s political philosophy by various contemporary critics and therefore demands further exploration and analysis. At first, a brief overview of the history of the law of nations, considering the arguments that preceded Kant?s theory will be given. Further analysis of Kant?s work should clear his position and offer an argument in support of his general ideas, reply to the objections and critics of his arguments and evaluate pro and contra opinions. Finally, the consequences of such argumentation and their influence on contemporary political thinking will be discussed. The possibility of appropriate consensus solution will be considered.
17
Porcheddu, Rocco. „Kants Freiheitsargument. Diskussion von Heiko Puls: Sittliches Bewusstsein und Kategorischer Imperativ in Kants Grundlegung: Ein Kommentar zum dritten Abschnitt. Berlin und Boston: De Gruyter, 2016. 318 S.“ Kantian journal 37, Nr. 2 (2018): 64–89. http://dx.doi.org/10.5922/0207-6918-2018-2-5.
Der volle Inhalt der QuelleAnnotation:
Heiko Puls’ work Sittliches Bewusstsein und Kategorischer Imperativ in Kants Grundlegung: Ein Kommentar zum dritten Abschnitt, presents an attempt to show that, in the Groundwork of the Metaphysics of Morals, Kant’s argumentation for the objective value of the categorical imperative is almost based upon the same principle as the one presented in the second Critique. More precisely, Puls claims that, like in the Critique of Practical Reason, the Groundwork operates with some kind of fact of reason-theory, which means that our consciousness of the moral law is the ratio cognoscendi of our freedom of will. Accordingly, there is no conclusion from a kind of non-moral consciousness of freedom to the freedom of will and from here to the objective value of the categorical imperative, as many interpreters assume. Due to the ambitiousness of his main thesis and his detailed and subtle way of arguing, Puls’ work represents an important and innovative contribution to recent research on Kant’s Groundwork. Nevertheless, his interpretations sometimes seem to favour analysis of loose philological relationships over closer looks on the contexts of passages. Or he focuses excessively on isolated textual evidences for his readings without appropriately recognising the various other evidences against it. In what follows, I give examples for this criticism.
18
Katrechko, Sergey. „Kant's Copernican revolution as an altered method of thinking [in metaphysics]: its structure and status in the system of transcendental philosophy“. Studies in Transcendental Philosophy 3, Nr. 1-2 (2022): 0. http://dx.doi.org/10.18254/s271326680020991-0.
Der volle Inhalt der QuelleAnnotation:
Kant’s transcendental philosophy of Kant is the metaphysics of possible experience related to the solution of the [semantic] problem set in his famous letter to M. Hertz (02.21.1772): “What is the ground of the relation of that in us which we call 'representation' to the object?” There are two possible ways to solve it: empiricism and apriorism, – and Kant chooses the second of them, thus making his “Copernican Revolution”. In the Preface to the 2nd ed. Critique Kant correlates his Copernican turn/revolution with "altered method of our way of thinking [in metaphysics]" [BXVIII] and considers it as an analogue of the hypothetico-deductive scientific method of Copernicus – Galileo – Newton. The analysis of structure of the Copernican Revolution shows that it is possible to pick out 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 objects of experience). The introduction of an a priori vector (resp. a priori forms) means that Kant's conception is not empirical, but Kant’s keeping empirical vector says that it is compatible with empirical realism [A370–1]. Thus, Kantian transcendentalism is a synthesis of realism (basic level) and transcendental idealism (as a meta-level superstructure above it), whose task is to find out and analyze the transcendental conditions [possibility] of our knowledge of objects.
19
Draskic-Vicanovic, Iva. „Three directions of development of contemporary aesthetics“. Theoria, Beograd 62, Nr. 2 (2019): 107–15. http://dx.doi.org/10.2298/theo1902107d.
Der volle Inhalt der QuelleAnnotation:
The paper deals wit three possible directions of development which contemporary aesthetics can take. First: power of nation?s taste to show off the key characteristics of the whole culture and the spirit of epoche; author calls that ?logic of taste?. Second: development of combined application of phenomenological and iconological method in the analysis of the works of art in order to understand and interprete their context and third: possibility created by Fiedler?s aesthetic interpretation of Kant?s epistemology - development of the idea of formgiving, i.e. aesthetic, essence of human knowledge as such.
20
Soc, Andrija. „Locke’s anticipation of idealism“. Theoria, Beograd 55, Nr. 3 (2012): 99–112. http://dx.doi.org/10.2298/theo1203099s.
Der volle Inhalt der QuelleAnnotation:
The primary purpose of this paper is to establish that some aspects of Locke?s philosophy can be read as an anticipation of Kant?s idealism. The paper consists of three main parts. In the first part, I examine the continuity of the conception of substance that exists between otherwise very different philosophical systems of Aristotle and Descartes. Identifying the difference between the questions of ?what? substance is and that to which the concept refers, I examine in some detail Locke?s conception of substance, as well as his distinction between nominal and real essence, the latter being unknowable just like the substance. This unknowable character leads Locke to claim that we can cognize only one side of the existing world - the nominal one. In that sense, there is a striking parallel between the aforementioned distinction and the one Kant draws between appearance and the thing-in-itself. I also introduce philosophy of Richard Burthogge and his corresponding distinction I attempt to show how Locke indeed was anticipating Kant?s idealism, even if he wasn?t an idealist himself. Aside from anticipating the content of some of Kant?s basic tenets, I also attempt to show how Locke is also anticipating the Kant?s way of arguing for one of the essential components of his idealism - the thing-in-itself, where I draw the parallel between that concept and the concept of real essence.
21
Xu, Bowen. „Autonomy and Moral Emotion A Response to the Conciliatory Proposition of Kant`s Morality“. Communications in Humanities Research 7, Nr. 1 (31.10.2023): 31–37. http://dx.doi.org/10.54254/2753-7064/7/20230755.
Der volle Inhalt der QuelleAnnotation:
German philosopher Kant, in his moral philosophy, made a clear distinction between categorical imperative and hypothetical imperative. Under his three propositions of morality, Kant argued that only actions motivated by maxims (or moral principles) rather than any other emotional feelings could produce moral worth. Since then, the criticism from Nietzsche, Schopenhauer, and a series of reconciling propositions from other later scholars such as Paten, Henson towards such Kantian dichotomy have never ended. This sets the main focus of my article.The article is divided into three parts: the first part expounds the content and ethical basis of Kantian philosophy by explaining the epistemological gap between noumenon and phenomenon. The second part focuses on four different reconciling propositions proposed by Paton, Henson, Herman, and Allison as well as their shared issue: they all try to revise the conclusion within Kantian philosophy in a theory of motivation outside the Kantian philosophy. By tracing back to the three propositions and the relationship between autonomy and heteronomy, the last part offers the articles own argument: though Kant denies emotion as a motivation to produce moral worth, he does not exclude it from the inevitable concomitant from phenomena.
22
Dvorkin, Ilya. „Kant’s Concept of Space and Time in the Light of Modern Science“. Studies in Transcendental Philosophy 2, Nr. 2 (2021): 0. http://dx.doi.org/10.18254/s271326680016904-4.
Der volle Inhalt der QuelleAnnotation:
Although the name of Immanuel Kant has survived in the history of culture as the name of one of the greatest philosophers of modern times, Kant's role as a scientist is also very important. His work in the field of cosmology and physics is directly related to philosophy. Kant's development of the transcendental method was a direct result of thinking about the relationship between mathematics and experiment. Transcendentalism and Kant's theory of subjectivity continue the development of physics from Galileo to Newton and Leibniz. This is especially true of his theory of space and time. All this should have turned transcendental aesthetics into a turning point in the development of mathematical natural science. However, in practice, the alienation of the natural sciences from philosophy has only intensified. An analysis of the scientific revolution at the beginning of the 20th century shows the enormous role of Kant's ideas in it in repulsing scientists from Kantianism. Weinert, a researcher of the relationship of 20th century physics to Kant's philosophy, shows that Einstein, being a Kantian as a philosopher, opposed Kantianism as a physicist. He enthusiastically accepted the Kantian idea of the autonomy of theoretical knowledge, but did not accept the concept a priori. An approach in which experience and theory do not precede each other, but are in constant interaction, is defined in the article as experimental transcendentalism. With the methodological difference between physics and philosophy, the concept of space and time in modern physics has a deep similarity with the transcendental doctrine. The definition of the qualitative structure of space (Analysis Situs), including the theoretical substantiation of its three dimensions, was the subject of reflections of scientists from Galileo, Leibniz and Kant to Einstein and Poincaré.
23
Laberge, Pierre. „Humanitarian Intervention: Three Ethical Positions“. Ethics & International Affairs 9 (März 1995): 15–35. http://dx.doi.org/10.1111/j.1747-7093.1995.tb00169.x.
Der volle Inhalt der QuelleAnnotation:
The three ethical positions Laberge outlines are: (1) “Rawlsian ethics,” which are distinct from the ethics of Immanuel Kant and John Rawls himself; (2) the position of Michael Walzer adapted from J. S. Mill; and (3) the position most recently articulated by the Canadian philosopher Howard Adelman on the “Anglo-American” debate, which developed out of Walzer's position. These three positions, Laberge writes, are “an ethics of human rights, ethics of the right to a historical community, and an ethics of peace
24
Vampa, Magdalini. „Remarks on Immanuel Kant`s Theory on European Project“. European Journal of Interdisciplinary Studies 2, Nr. 2 (30.04.2016): 21. http://dx.doi.org/10.26417/ejis.v2i2.p21-30.
Der volle Inhalt der QuelleAnnotation:
Nowadays dynamic and dramatic development of the European Union Countries (refugee’s crises), is bringing into focus the role of the Union as a peace project. Hence, this project is not only subject of history books, but it is important as an active neighborhood policy, and an effort for stability beyond its borders. The aim of this paper is to estimate the projection of Immanuel Kant "perpetual peace theory" in the functioning of the European Union, in the context of ongoing development and its expansion. Kant's peace treaty is not “entering” to the condition of perpetual peace, but it takes in consideration the necessary steps to reach this goal. This paper analyses this treaty as a political peace guide, oriented by the theory of liberal democracy, elaborated on the works of Michael Doyle: “Liberalism and world Politics” (1986), etc. The analyses focuses on three final articles of Kant, which are presented in his philosophical treaty and are projected to the philosophy of the creation and development of the European Union, as a union of peace. This projection is not only part of institutions and international constitution, but also of the will of citizens of these liberal democratic states which are vital conditions for a Europe of Peace.
25
Vampa, Magdalini. „Remarks on Immanuel Kant`s Theory on European Project“. European Journal of Interdisciplinary Studies 4, Nr. 2 (30.04.2016): 21. http://dx.doi.org/10.26417/ejis.v4i2.p21-30.
Der volle Inhalt der QuelleAnnotation:
Nowadays dynamic and dramatic development of the European Union Countries (refugee’s crises), is bringing into focus the role of the Union as a peace project. Hence, this project is not only subject of history books, but it is important as an active neighborhood policy, and an effort for stability beyond its borders. The aim of this paper is to estimate the projection of Immanuel Kant "perpetual peace theory" in the functioning of the European Union, in the context of ongoing development and its expansion. Kant's peace treaty is not “entering” to the condition of perpetual peace, but it takes in consideration the necessary steps to reach this goal. This paper analyses this treaty as a political peace guide, oriented by the theory of liberal democracy, elaborated on the works of Michael Doyle: “Liberalism and world Politics” (1986), etc. The analyses focuses on three final articles of Kant, which are presented in his philosophical treaty and are projected to the philosophy of the creation and development of the European Union, as a union of peace. This projection is not only part of institutions and international constitution, but also of the will of citizens of these liberal democratic states which are vital conditions for a Europe of Peace.
26
Rozhin, David O. „Kant’s ethical-theological argument for God’s existence in Fyodor Golubinsky’s rational theology“. SHS Web of Conferences 161 (2023): 03004. http://dx.doi.org/10.1051/shsconf/202316103004.
Der volle Inhalt der QuelleAnnotation:
In the philosophy lectures of Fyodor Golubinsky (1797–1854)one can find among others the section “Ethical-theological Argument for God’s Existence according to Kant”. It is interesting that the Russian philosopher and theologian should take this ethical argument from Kant’s philosophy, seeing that it was unpopular at that time. Golubinsky goes as far as to shield Kant’s ethics from charges of egoism and prove that it is oriented against egoism. Kant’s argument for God’s existence is founded only upon his ethics since theoretical reason cannot prove God’s existence, but practical reason can. In the Critique of Pure Reason Kant claims that God is a regulative idea of reason, which has special meaning as a postulate in practical reason. This postulate arises when we speak about the Guarantor that can satisfy the main human requirement – achieving beatitude and, through it, moral perfection. Kant proves this by reasoning from people’s experience, namely that virtue during a person’s lifetime is not rewarded with corresponding happiness. Therefore, the one who can achieve this must exist. Golubinskiy took this reasoning as a proof of God’s existence. At first, he gives a free account whose original source is unknown, and then he gives two quotes from Kant’s works. Here it is important to understand two things: 1) the adequacy of this reception and 2) the source of Golubinsky’s free account. It is necessary therefore to compare Kant’s arguments for God’s existence which are given in his three Critiques with Golubinsky’s free account and try to reach clarity on these points.
27
Dowdeswell, Tracey Leigh. „Cosmopolitanism, Custom, and Complexity: Kant`s Cosmopolitan Norms in Action“. Cosmopolitan Civil Societies: An Interdisciplinary Journal 3, Nr. 3 (29.11.2011): 176–96. http://dx.doi.org/10.5130/ccs.v3i3.2186.
Der volle Inhalt der QuelleAnnotation:
Immanuel Kant's Cosmopolitanism has come to stand alongside Political Realism and Liberal Internationalism as one of three broad theories of ethics in international relations. Yet Cosmopolitanism has been subjected to criticisms that the universal norms identified by Kant - including such norms as hospitality, reciprocity, and publicity (transparency and free political participation) - are Western and Eurocentric in nature, incompatible with cultural pluralism, and lack the justification and legitimacy for the broad-based consensus required for a Cosmopolitan political sphere to emerge among the world’s diverse peoples. This paper seeks to address these criticisms of Cosmopolitanism by studying examples of Cosmopolitan norms in action. These examples have been drawn from diverse regions around the globe to represent self-organized, 'self-legislating', civil societies that have themselves developed the rules that guide their behaviour and the terms of their discourse in the absence of a centralized governing authority. It is hoped that this approach will contribute to this ongoing debate by demonstrating that Cosmopolitan norms can be found in a diverse array of human communities and cultures, that Cosmopolitan norms are not only compatible with pluralism, but are instrumental in its success and vitality, and, finally, that the flourishing of such civil societies shows that the adoption of Cosmopolitan norms are strongly correlated with successful outcomes and well-being.
28
Rathi, Biraj Mehta. „National Self Determination and Justice: Rawls and Tagore“. Culture and Dialogue 7, Nr. 2 (26.11.2019): 117–39. http://dx.doi.org/10.1163/24683949-12340063.
Der volle Inhalt der QuelleAnnotation:
Abstract This essay is a study on national self-determination and justice from the differing perspectives of John Rawls and Rabindranath Tagore. Both thinkers have addressed the problem of conflict caused by national loyalties. Influenced by Immanuel Kant’s philosophy of cosmopolitanism, John Rawls articulates the “Law of People(s)” that suggests that mutual consent consists in economic interdependence among nations and tolerance for cultural diversity under monitored conditions of the international relations. Such an arrangement is not inclusive as it excludes the subaltern perspectives and reinforces the hierarchies between East and West. Tagore offers post-colonial versions of nationalism and cosmopolitanism that call for a creative and spiritual unity of nations through cultural exchange where each is equal in dialogue. The essay makes a case for Tagore’s cosmopolitanism being more inclusive than Rawls, yet, limited in its accommodation of the “other” as Tagore’s creative unity domesticates this “other” on the basis of spiritual familiarity. The essay also critiques Martha Nussbaum’s cosmopolitanism that suggests reconciliation of both. It makes a case for a paradoxical understanding of hospitality, friendship and otherness theorized by Jacques Derrida (influenced by Kant) as the basis of self-determination and global justice.
29
Chernov, Sergey. „The Tantalus’ Torments of Transcendentalism“. Studies in Transcendental Philosophy 2, Nr. 2 (2021): 0. http://dx.doi.org/10.18254/s271326680016903-3.
Der volle Inhalt der QuelleAnnotation:
Kant’s manuscripts of 1796–1803, which the Academic German edition of his works combined in 21–22 volumes of under the invented by H. Vaihinger name ‘Opus postumum’, still attract the attention of researchers. Was there really a significant theoretical “gap” in the system of Kant's “critical”, transcendental philosophy, which built by 1790, needed to be filled, namely, to undertake a conceptual "transition" from the already constructed a priori metaphysics of corporeal nature (metaphysical principles of natural science) to experimental mathematical physics, to the entire scientific empirical investigation of nature? In the last years of his life Kant tried to solve a problem that was really decisive for the fate of transcendentalism, which he had already realized in ‘Critique of Pure Reason’ and concretized in ‘Metaphysical Foundations of Natural Science’, however he found himself in a hopeless situation, which doomed him to the “Tantalus’ torments”. The problem that he was constantly thinking about necessarily arises in the system of transcendental philosophy, but has no solution in it. ‘Opus postumum’ is an important piece of evidence on the insurmountable difficulties faced by the attempt to “save” philosophy as a perfect and complete system of absolutely reliable, "apodictic" science, based on the idea of universal and necessary conditions for the experience possibility.
30
Milisavljevic, Vladimir. „Can philosophy do away with transcendence? A dialogue with Milan Brdar“. Zbornik Matice srpske za drustvene nauke, Nr. 174 (2020): 239–53. http://dx.doi.org/10.2298/zmsdn2074239m.
Der volle Inhalt der QuelleAnnotation:
The paper examines the interpretation of three major philosophical figures - Descartes, Kant and Heidegger - proposed in the latest monographs by Milan Brdar. I argue that these valuable books can be best understood as parts of his unique program of criticism of the Enlightenment. In particular, they converge in trying to establish a single point - the one of futility of all attempts to found philosophy which dispenses with the transcendence of God. Brdar highlights the limits of the Cartesian Cogito, which is unable to prove anything more than the existence of the self as a thinking being, as well as the necessity of a transcendent God as a warrant for our clear and distinct perceptions. On the other hand, Kant is the very type of philosopher of whom Brdar approves - the one who managed to combine knowledge and faith. As far as Heidegger is concerned, Brdar?s survey of his philosophical evolution, especially of his conception of Being as transcendence and his late turn towards a ?new religion?, is an additional argument for Brdar?s thesis. However, I argue that Hegelian philosophy represents a challenge for Brdar?s intent. On this point I depart from the conclusions on Hegel expounded in the two chapters of his monograph on Kant. In particular, I disagree with his view of Hegel, substantiated by some assertions from his writings, as a philosopher whose panlogism verges on theocentrism. In the final part of the paper I propose instead of several elements of a radically secular reading of Hegel?s logic, phenomenology and philosophy of religion. I also argue that Hegel?s philosophy sharply diverges from the foundationalist pattern of the Cartesian type.
31
Rozhin, David. „Critical perception of V. D. Kudryavtsev-Platonov of the doctrine on the categories and fundamentals of I. Kant’s pure reason“. Философская мысль, Nr. 5 (Mai 2021): 1–18. http://dx.doi.org/10.25136/2409-8728.2021.5.35346.
Der volle Inhalt der QuelleAnnotation:
The subject of this research is the reception of the doctrine on the categories and fundamentals of I. Kant’s pure reason in of V. D. Kudryavtsev-Platonov’s teaching on cognition (later referred to as Kudryavtsev). The reception of Kant’s doctrine in Kudryavtsev's philosophy, despite the wide array of literature dedicated to the perception of Kant's ideas in religious-academic philosophy, yet has not been the subject of in-depth historical-philosophical analysis. This defined the goal of this research – establish the degree of Kudryavtsev's understanding of the doctrine on the categories and fundamentals of Kant's pure reason, as well as reveal the nature of reception of this doctrine in Kudryavtsev's philosophy. The scientific consists in introduction of the previously unpublished Kudryavtsev’s manuscript dedicated to the philosophy of Kant. The result consists in the position, according to which Kudryavtsev interpreted Kant's doctrine on the categories and fundamentals of pure reason in the three aspects: 1) the Russian philosopher familiarizes with Kant's theory; 2) he criticizes Kant's doctrine from the perspective of gnoseological realism, focusing particularly on the transcendental deduction of pure categories; 3) Kudryavtsev gives a positive assessment to Kant's apriorism and actively uses it in his own philosophical constructs. It is claimed that the phenomenon of Kudryavtsev's “critical perception” of the doctrine on the categories and fundamentals of Kant's pure reason testifies to not only critical attitude towards the German philosopher, but also that Kantian gnoseological ideas were actively used by Kudryavtsev for solution of his own philosophical tasks.
32
Tomaszewska, Anna. „Kant on the Relations between Church and State: An Introduction to the Special Edition“. Diametros 17, Nr. 65 (29.09.2020): 1–11. http://dx.doi.org/10.33392/diam.1652.
Der volle Inhalt der QuelleAnnotation:
This introduction is divided into two parts. First, drawing on Paul Guyer’s suggestion that we should turn to Kant to reinvestigate the foundations of religious liberty, I outline Kant’s views on the relations between the ethical (‘church’) and the political (‘state’) community, as presented in Part Three of the Religion within the Boundaries of Mere Reason, focusing in particular on his arguments for separation between religion and the state. Examining critically the idea to employ Kant in contemporary debates, I claim that Kant’s account of pure moral faith and the church as its ‘vehicle’ may pose difficulties for any argument for religious liberty that appeals to his thought. For Kant is better equipped to offer resources to overcome rather than to accommodate the fact of so-called “moral pluralism,” i.e. the condition in which the principle of religious liberty can find its application. In the second part, I summarise the arguments of the authors who contribute to this volume: D. Jakušić, W. Kozyra, S. Lo Re, G.E. Michalson Jr., and S.R. Palmquist.
33
Talebian, Nima, und Turkan Ulusu Uraz. „The Post-Phenomenology of Place: Moving Forward from Phenomenological to Post-Structural Readings of Place“. Open House International 43, Nr. 2 (01.06.2018): 13–21. http://dx.doi.org/10.1108/ohi-02-2018-b0003.
Der volle Inhalt der QuelleAnnotation:
This study aims to explore the concepts of ‘place' and ‘place-experience' within the context of Post-phenomenology. During 70's, humanistic geographers have introduced ‘phenomenology of place' as a revolutionary approach toward place, which has been largely condemned by Marxist, Feminist and Post-Structural critiques through the last three decades. Accordingly, this study attempts to merge these place-related critiques in order to clarify a new framework titled ‘Post-phenomenology of place'. ‘Post-phenomenology', as a novel philosophical trend, is a merged school of thought, trying to re-read phenomenology based on Post-structuralism, Pragmatism and Materialism. In this study after a theoretical review on the formation of Post-phenomenology, the various aspects of place are discussed in order to clarify distinctions and paradoxes between phenomenological and Post-phenomenological understandings of place.
34
Brock, Steen. „Udviklingen af rumopfattelsen 1600-2000, filosofihistoriske hovedtræk“. Slagmark - Tidsskrift for idéhistorie, Nr. 57 (09.03.2018): 155–68. http://dx.doi.org/10.7146/sl.v0i57.104670.
Der volle Inhalt der QuelleAnnotation:
The paper tries to give a survey of the historical development of physical and philosophical ideas of space after Descartes and Newton. A special focal point is Kant´s idea of a schematism and three kinds of afterglows of this idea; the notionof a work of art, the notion of scientific model, and finally the unity of action andspace in phenomenology. The paper suggests that works within the recent spatialturn perhaps have failed to rethink the unity between material, social, and personalrelations, and that an assessment of the later Wittgenstein´s micro-phenomenologycould pave the way for a stronger “second spatial turn”.
35
Gray, Chantelle. „1956: Deleuze and Foucault in the Archives, or, What Happened to the A Priori?“ Deleuze and Guattari Studies 15, Nr. 2 (Mai 2021): 226–49. http://dx.doi.org/10.3366/dlgs.2021.0437.
Der volle Inhalt der QuelleAnnotation:
When Gilles Deleuze, in his book on Michel Foucault, asks, ‘who would think of looking for life among the archives?’, he uncovers something particular to Foucault's philosophy, but also to his own: a commitment to the question of what it means to think, and think politically. Although Foucault and Deleuze, who first met in 1952, immediately felt fondness for each other, a growing animosity had settled into the friendship by the end of the 1970s – a rift deepened by theoretical differences. Notwithstanding these difficulties, Foucault and Deleuze shared a love for Nietzsche, as well as a curious fascination with Kant. Kant's influence, which was met with more opposition, is precisely the tension I tease out in this article, showing how Foucault critiques Kant's a priori through his own concept of the historical a priori, along with regularity and resistance, while Deleuze and Guattari, if more obliquely, critique Kant's a priori by further developing Foucault's notion of the historical a priori through their own method of pragmatics, particularly in three chapters of A Thousand Plateaus, namely ‘The Geology of Morals’, ‘Postulates of Linguistics’ and ‘On Several Regimes of Signs’. What I am interested in, then, is Deleuze and Guattari's treatment of redundancy, a concept mentioned seventy times in A Thousand Plateaus. Although not one of their main or most developed concepts, redundancy is a thread that can be traced back to Deleuze's first book, Empiricism and Subjectivity. Moreover, their more developed concepts, for example the diagram, the abstract machine, becoming, micro-politics and the ritornello, as well as their political philosophy, are grounded in their understanding of redundancy, which moves their philosophy beyond mapping out the conditions of possibility (Kant) and demonstrating that the historical a priori emerges as a contingent function of its own expression (Foucault) to the genesis of thought.
36
Stepanov, Radivoj. „Jovan Sterija Popović: Sociologist of culture and philosopher (of the natural) law“. Glasnik Advokatske komore Vojvodine 78, Nr. 9 (2006): 627–39. http://dx.doi.org/10.5937/gakv0612627s.
Der volle Inhalt der QuelleAnnotation:
The paper about Jovan Sterija Popovic consists of three parts: Biographical data, Sterija - sociologist of culture and Sterija - philosopher of the natural law. The first part of the paper deals with relevant biographical data related to Sterija's education and his establishment as a sociologist of culture and philosopher of natural law. The second part of the paper is the analysis of those Sterija's plays that made him a pioneer of the sociologist of culture in Vojvodina. The last part of the paper deals with Sterija's Rhetoric and Natural Law. This part specifically emphasizes the existing critiques and expert reviews of the Natural Law by J. S. Popovic.
37
Conill, Jesús. „Fenomenología lingüística y filosofía práctica para la paz en la trayectoria intelectual de Vicent Martínez Guzmán“. Investigaciones Fenomenológicas, Nr. 16 (08.02.2021): 179. http://dx.doi.org/10.5944/rif.16.2019.29681.
Der volle Inhalt der QuelleAnnotation:
En este artículo expongo las tres etapas del pensamiento de Vicent Martínez Guzmán: 1) la fenomenología lingüística, primero en estrecha conexión con Fernando Montero y John L. Austin, y luego transformada por la pragmática trascendental (Apel) y la teoría de la acción comunicativa (Habermas); 2) la teoría filosófica de Europa, basada en Kant, Husserl, Ortega y Gasset y la Ética comunicativa o discursiva; y 3) la filosofía de la paz, que se convierte en una filosofía para hacer las paces, superando la violencia, la guerra y las injusticia: una investigación interdisciplinar basada en la intersubjetividad con sentido ético y político.In this paper I set forth the three stages of Vicent Martínez Guzmán’s thought: 1) the Linguistic Phenomenology, first closely connected with Fernando Montero and John L. Austin, but later transformed by the Transcendental Pragmatics (Apel) and the Theory of Communicative Action (Habermas); 2) the philosophical theory of Europe, based on Kant, Husserl, Ortega y Gasset and the communicative or discursive ethics; and 3) Philosophy of Peace that becomes in philosophy for making peace(s), overcoming violence, war and injustice: an interdisciplinary research based on intersubjectivity with ethical and political sense.
38
Kozhokaru, Natalia. „Review of the 7th International Workshop "Transcendental Turn in Contemporary Philosophy"“. Studies in Transcendental Philosophy 3, Nr. 1-2 (2022): 0. http://dx.doi.org/10.18254/s271326680020943-7.
Der volle Inhalt der QuelleAnnotation:
From April 21 to April 23, 2022, the 7th annual International Scientific Conference “The Transcendental Turn in Contemporary Philosophy: Epistemology, Cognitive Science and Artificial Intelligence” was held in Moscow. Traditionally, transcendental workshops present three main lines of transcendentalism, which go back to I. Kant's own transcendental idealism, neo-Kantianism, and phenomenology. In 2022, the Kantian and neo-Kantian days of the seminar were associated with the development of the ideas of cognitive science, transcendental epistemology, artificial intelligence and transcendental philosophy of science, and as part of the phenomenological day, the issue of the role of reflection in the structure of cognitive activity was discussed in detail.
39
Burkhanov, Rafael A., und Sergei M. Kosenok. „The pedagogical teaching of Immanuel Kant in the light of his philosophical anthropology“. Perspectives of Science and Education 60, Nr. 6 (01.01.2022): 491–505. http://dx.doi.org/10.32744/pse.2022.6.29.
Der volle Inhalt der QuelleAnnotation:
Introduction. The humanistic understanding of the goals and objectives of upbringing and education presupposes the expediency and fruitfulness of the fundamental idea of the comprehensive and harmonious development of human. The task of forming a personality comes to the fore here, and not just transferring a certain amount of knowledge and skills to a student. One of the founders of this approach in upbringing and education is Immanuel Kant (1724–1824), which makes the analysis of his philosophical and pedagogical views relevant. The object of study in the article is the critical philosophy he created in unity with other parts of his system, and the subject is his pedagogical legacy. The purpose of the work is to analyze the main provisions of the concept of upbringing and education of Kant in the light of the project of philosophical anthropology developed by him, to determine the relationship between his pedagogy and anthropology. Materials and methods. The general basis of the study was the method of philosophical and anthropological reconstruction and the method of content-semantic interpretation, through which the analysis of the pedagogy of the German thinker was carried out. The work also used the modeling method and the method of ascent from the abstract to the concrete. Research results. Kant created pedagogical doctrine on the basis of the doctrine of human, the essence of which lies in the reason. The philosopher saw the rationale for the need for upbringing and education in morality. The goal of the development of society is the moral improvement of mankind on the basis of the development of abilities given by nature in the individual. Schooling refers to physical upbringing and involves the development of bodily properties and mental abilities of individuals; it is aimed at acquiring knowledge, developing skills and acquiring skills. Education refers to practical upbringing; it is aimed at the development of morality and the spiritual world of the individual. The main goal of upbringing is the formation of a person as a rationally thinking and freely acting member of society. Therefore, upbringing, together with care and discipline, includes education and training. The task of school-mechanical education is the acquisition of skills useful for life, the task of pragmatic education is the achievement of rationality, the task of moral education is the formation of morality. Conclusion. Contained in the three “Critiques”, the ideal of “educational human”, as a comprehensive and harmonious moral personality, is based on his understanding as a rational, free and creative being. The programs of transcendental anthropology, moral anthropology and empirical anthropology developed by Kant were implemented by him in the conceptual models of “physiological human science” (the study of what nature makes of a person) and “pragmatic human science” (the study of what he, as a free being, makes of himself), which are steps on the way to building a holistic doctrine of human. But the philosophical anthropology of the Koenigsberg scientist is not a “concrete human science”, but rather his idea, a project where the doctrine of upbringing and education in individual development and in the course of social history serves as the basis for meaningful knowledge about a human as a representative of the genus Homo sapiens with reason.
40
Pavlicic, Jelena, Marija Petrovic und Milica Smajevic-Roljic. „The relevance of philosophy in times of the coronavirus crisis“. Filozofija i drustvo 33, Nr. 1 (2022): 233–46. http://dx.doi.org/10.2298/fid2201233p.
Der volle Inhalt der QuelleAnnotation:
The current coronavirus pandemic (SARS-CoV-2) has presented many scientific disciplines, including philosophy, with various theoretical and practical challenges. In this paper, we deal with three philosophical issues related to the pandemic and specific approaches to them. The first part of the article is dedicated to the analysis of the term ?expert,? whose significance was highlighted at the outbreak of the pandemic. By examining Plato?s ancient and Goldman?s modern understanding of this concept, we will try to emphasize the importance of expert opinion in crisis circumstances. In the second part of the paper, we will deal with the issue of public mistrust of scientific authorities as well as the problem of the flourishing of so-called conspiracy theories. Goldenberg?s and Cassam?s approach to this topic will help us see where the source of these problems might lie and what potentially harmful consequences they can produce. In the third part of the text, we list some of the main moral dilemmas we have faced since the beginning of the pandemic. Special attention is paid to Kant?s moral philosophy in which we find advice on how an individual should act in times of crisis.
41
Qin (秦彥士), Yanshi. „Mozi’s Doctrines of “Opposing Military Aggression” and “Impartial Love” and Kant’s “Perpetual Peace”“. Journal of Chinese Humanities 7, Nr. 1-2 (09.12.2021): 112–35. http://dx.doi.org/10.1163/23521341-12340110.
Der volle Inhalt der QuelleAnnotation:
Abstract Mozi and Immanuel Kant are two of the best-known philosophers in history to have meditated on the topics of war and peace. Their philosophical outlooks on the origins of conflict and on ways to prevent war and preserve peace for all humankind are similar. But conceptual differences reveal the distinct cultures from which they emerged. Governed by a clear-cut opposition to war, Mozi’s thought remains unique. The propositions of “impartial love” and “opposing military aggression” are grounded in this belief, and so are Mozi’s effective defense theories and his practice of pacifism, as well as his rational and reflective approach to overcoming warfare – that is, how to go from a state of passive peace to active peace. Kant’s program of “perpetual peace” is similar in many regards to Mozi’s thinking, but it is also more revealing of the modernity of its own logic, especially because it refers to notions such as democracy, government, and institutions, which are in turn rooted in the more systematic theories advanced in Kant’s Three Critiques. The ideas of both philosophers profoundly influenced human history, and their value and brilliance are still celebrated today. However, many regions of the world remain afflicted by unceasing conflict between religious or ethnic groups. This is precisely why it can still prove valuable for us to carefully consider the intellectual legacy of two of the greatest thinkers in history. The limitations of their philosophies, especially when it comes to the new challenges now faced by humanity, offer an opportunity for pondering historical issues and modern solutions.
42
Zovko, Marie-Élise. „Spontaneities and Singularities: Kant’s Hypothetical Approach to the Supersensible and the Re-Foundation of Metaphysics“. Kantian journal 40, Nr. 4 (2021): 76–120. http://dx.doi.org/10.5922/0207-6918-2021-4-4.
Der volle Inhalt der QuelleAnnotation:
The hypothetical approach to the supersensible developed by Kant in his three Critiques, exemplified by his analysis of the aesthetic and reflective judgment in his third Critique, with their principle fortuitous purposiveness, can be considered as the basis for a new foundation of metaphysics. According to Kant’s limitation of cognition to the realm of sense intuition, theoretical knowledge of God, the subject, things-in-themselves, transcendental ideas is impossible. This leads to a kind of “negative theology” of the highest principle and the supersensible as a whole. The reasons are rooted in the character of propositional thought, which can only circumscribe a singular, supersensible reality by means of predicative sentences and discursive thought. Taking Kant’s lead, but in contrast to his terminology, I call really existent singularities, including the thinking, knowing, desiring, feeling unique individuals we know as human beings, spontaneities, in order to distinguish them from descriptive characteristics attributed to them by predicative thought. Kant’s “practico-dogmatic” account of the postulates of God and immortality of the soul, based on the “fact of freedom” and its connection to the moral imperative, ensure the possibility of the “highest good” as final aim of moral behaviour — but cannot satisfy our need for knowledge of the supersensible. To “lay the groundwork” for experience of our own self-conscious reality, the reality of others like ourselves, of things which transcend the boundaries of sense intuition, and of true reciprocity, a different method is needed, one which leads us “beyond being and thought” to the unconditional beginning of conditional reality.
43
Pina-Cabral, João. „Field Aporias in Minho (Portugal)“. Social Anthropology/Anthropologie sociale 30, Nr. 1 (01.03.2022): 104–16. http://dx.doi.org/10.3167/saas.2022.300108.
Der volle Inhalt der QuelleAnnotation:
English Abstract: Basing itself in the three aspects of the world that Kant proposed (as source, as domain and as limit), this article argues that the ethnographic gesture is correspondingly marked by three registers of encounter: empathy, company, community. Taking recourse to an ethnographic vignette about an encounter with a man on a bike, it explores the sense of community that marked my ethnographic presence in Alto Minho (northwest Portugal) in the late 1970s and early 1980s. The article proposes that ethnography depends on the determination of a ‘field’ for fieldwork and that this is aided by the identification of field aporias – that is, challenges to interpretation that both stop the ethnographer in her tracks, engaging the need for further determination, and provide momentum to the ethnographic narrative.French Abstract: En se basant sur les trois aspects du monde proposés par Kant (comme source, comme domaine et comme limite), cet essai soutient que le geste ethnographique est marqué de manière correspondante par trois registres de rencontre : empathie, compagnie, communauté. En recourant à une vignette ethnographique sur une rencontre avec un homme à vélo, il explore le sens de la communauté qui a marqué ma présence ethnographique dans l’Alto Minho (nord-ouest du Portugal) à la fin des années 1970 et au début des années 80. L’article propose que l’ethnographie se base sur la détermination d’un « champ » pour le travail de terrain. Cette démarche est facilitée par l’identification d’apories de terrain – c’est-à-dire des défi s d’interprétation qui, à la fois, arrêtent les ethnographes dans leur élan, engageant le besoin d’une détermination supplémentaire, et qui donnent une dynamique au récit ethnographique.
44
Rosenfeld, Cynthia. „Toward the Humilocene: The Embodied Rhetoric of St. Francis of Assisi“. Trumpeter 37, Nr. 1 (05.05.2022): 22–44. http://dx.doi.org/10.7202/1088470ar.
Der volle Inhalt der QuelleAnnotation:
In support of abandoning the term Anthropocene in favor of calling our current epoch the Humilocene, this essay addresses Lynn White, Jr.’s critique that a particular understanding of Christian creation theory is the cause of our current ecological crisis, briefly discussing contemporary attempts to read the Old and New Testaments in a manner harmonious with White’s critiques and recommendations, and explores the embodied rhetoric of St. Francis of Assisi. I argue that Francis’s manner of embodying three of Cicero’s canons of rhetoric is relevant to contemporary rhetoricians and to deep ecologists. Francis’s rhetorical style is an embodied rhetoric that assists advocacy by transforming everyday experiences, builds community through an embrace of agapē, and, through Francis’s adoption of the position of “servant,” helps establish a more equal distribution of power. Franciscan rhetoric offers equipment for moving through the humiliation, humility, and redemption of the Humilocene.
45
Pavicevic, Djordje. „Post-democratic critique of democracy: Transformation or collapse of democracy“. Sociologija 58, Nr. 4 (2016): 505–24. http://dx.doi.org/10.2298/soc1604505p.
Der volle Inhalt der QuelleAnnotation:
The article reconsiders analytical value of the concept of postdemocracy. The thesis of the article is that significance of the concept of postdemocracy lies in its ability to be used as a tool of conceptual criticism, not in its informative value for criticism of democratic regimes. The question is: whether it is possible, from post-democratic perspective, to claim that realistic judgment on particular ?democratic practices? could be wrong judgement on democracy? Three different conceptions of postdemocracy are offered as answers to the question. They are considered as reaction to self-proclaimed ?triumph? of democracy and universalization of minimalistic conception of democracy. The first is the conception of English sociologist Colin Crouch which is based on criticism of participation failure and electoral policies of existing democracies. The second is Sheldon Wolin?s conception which is suspicious of representativeness of representative democracy. Third conception is based on Jacques Ranciere?s critique of legitimacy scheme of liberal democracy. These three critiques suggest that democracy is in bad shape as well as that the meaning of the notion of democracy is hooked by economic and political elites. The conclusion is that the concept of post-democracy is more useful as a platform of critical reconsideration of democracy than more frequently used concepts of crisis, deficit, decline or transformation. The question of adequacy of particular conceptions of post-democracy is not raised in this article.
46
Tetyuev, Leonid I., und Pavel A. Vladimirov. „Moral Problems in Russian Neo-Kantianism: The Specifics of the Formation of Transcendental Philosophy in Russia“. Izvestiya of Saratov University. New Series. Series: Philosophy. Psychology. Pedagogy 20, Nr. 4 (23.11.2020): 398–402. http://dx.doi.org/10.18500/1819-7671-2020-20-4-398-402.
Der volle Inhalt der QuelleAnnotation:
The article is devoted to the complex problem of the development of Russian Neo-Kantianism in the context of the history of transcendental philosophy. The general tendency of the development of transcendental philosophy in the form of “the history of motives”, identified on the basis of historical and philosophical analysis, is outlined. The formation of Russian Neo-Kantianism as an original creative direction is the result of its development in the context of German Neo-Kantian methodology and the pursuit of Russian philosophers for independent thinking. The specificity of moral issues and its originality are most clearly reflected in the writings of Russian Neo-Kantians, starting with A. I. Vvedensky. Nevertheless, the general vector of development of their views is consistent with European philosophical tradition. B. A. Focht and V. E. Sezeman deal with the problems of the transcendental method, and S. I. Hessen directs his efforts to the formation of the philosophy of education on the principles of critical idealism of I. Kant. The novelty of the study consists in the identification of the specifics of the Russian NeoKantian methodological approach in the context of the development of transcendental philosophy project. Particular attention is paid to the problem of the relationship between freedom and responsibility, the specifics of the disclosure of the “principle of obligation”. In conclusion, it is noted that a characteristic feature of Russian neo-Kantianism is the rethinking of the inextricability of a holistic worldview and the complementarity of three “Critics” of I. Kant.
47
Yedoshina, Irina A. „Apollon Grigoriev in the Evaluations of Vasily Spiridonov (To the 200th Anniversary of the Birth of A. A. Grigoriev and the 70th Anniversary of the Death of V. S. Spiridonov)“. Two centuries of Russian classics 4, Nr. 3 (2022): 34–51. http://dx.doi.org/10.22455/2686-7494-2022-4-3-34-51.
Der volle Inhalt der QuelleAnnotation:
The article systematically descirbes the ideas of the historian of Russian literature Vasily Spiridonov about the work of Apollon Grigoriev for the first time. The name of this researcher is almost forgotten by those who study works by Ap. Grigoriev and A. N. Ostrovsky, with whom he was well acquainted and about whose work Apollon Grigoriev repeatedly wrote. The author of the article identified and presented the entire bibliographic list of works written by Spiridonov about Grigoriev and analyzes three most important works. The researcher highly appreciates his talent as a critic, differs articles by a perspective, reveals dynamics of his ideas of art. The article emphasizes that Spiridonov himself had a brilliant command of the word, kept a distance between his ideas about the critical works of Grigoriev and the author. This correct position allowed Spiridonov to disclose adequately specifics of critiques of the Grigoriev, to add them to a historical and cultural context of not only his time. As a result it is specified that Spiridonov’s works didn’t lose the relevance, have novelty, originality of approaches in understanding of creativity of the Grigoriev as a critic.
48
Mulberg, Jon. „Cash for Answers: The Association between School Performance and Local Government Finance“. Sociological Research Online 5, Nr. 3 (Dezember 2000): 91–103. http://dx.doi.org/10.5153/sro.518.
Der volle Inhalt der QuelleAnnotation:
One of the reasons that the publication and content of secondary school performance tables in England is such a controversial political issue is the introduction of quasi-market models in public services in the 1980's and 1990's. These models assume that the outcome of the educational process in schools can be separated from the inputs - the background of the pupils - and that schools are able to affect poor performance. Any research that shows that the examination results are associated with parental background attacks the concept of choice that is a major rationale for these models, and confronts the quasi-market approach, since it suggests that the outcomes are exogenous to the educational process. The paper suggests that the present approach to performance indicators is contradictory and confused. The paper offers a comprehensive examination of the association between socio-economic background and school examination results at the local authority level. It uses three measures of socio-economic status derived from local government finance, and shows a strong association between these and the five published indicators of educational performance, in an analysis covering the whole of England for the last three years. The evidence strongly suggests that that the tables reflect the background of pupils rather than the effects of educational professionals and local education authorities. It also offers critiques of the alternative indicators of improvement and ‘value-addition’, which are currently being developed. Since these performance tables are an element in the new performance-related pay of teachers, the study implies a critique of both UK educational policy and policy on pay. It also suggests the current trend to expand performance indicators to other public sectors is misdirected.
49
Dekker, Erwin. „Framing the Market: The Unexpected Commonalities between Karl Polanyi and the Ordoliberals“. ORDO 72-73, Nr. 1 (31.08.2023): 19–38. http://dx.doi.org/10.1515/ordo-2023-2003.
Der volle Inhalt der QuelleAnnotation:
Abstract There has been a resurgence in scholarship on Karl Polanyi in recent years, against the backdrop of rising populism and critiques of globalization and financialization. In these works, Polanyi is typically portrayed as critic of the contested notion of ‘neoliberalism’. In this paper I demonstrate that, to the contrary, Polanyi’s Great Transformation (1944) shares many of the themes central to the contributions of the early neoliberals, specifically the ordoliberal thinkers. Polanyi and the ordoliberals did not only seek to analyze the origins of the same social crisis of the 1930 s and 40 s, but their analysis of the deficiencies of nineteenth-century liberalism as well as the subsequent disintegration through rapidly growing interventions in favor of powerful groups in society has much in common. This paper explores these similarities and demonstrates that they also extended to the way they perceived the responsibility of scientists as well as the interdependence of the various orders in society. It is argued that the ordoliberals, their fellow-traveler F. A. Hayek and Karl Polanyi all perceived the interdependence between the state, civil society and the market somewhat differently, but agreed on the need to conceptualize the relationship between the three. Finally, it is suggested that even the normative ideal of Karl Polanyi, the realization of ‘freedom in a complex society’, has important commonalities with the ordoliberal program: the protection of individual freedom from concentrated forms of power in society.
50
Ferrer, Diogo. „O ceticismo, entre Maimon, Fichte e Hegel“. Problemata 11, Nr. 4 (November 2020): 10–29. http://dx.doi.org/10.7443/problemata.v11i4.56363.
Der volle Inhalt der QuelleAnnotation:
This article provides an overview of some significant responses to scepticism in German classical philosophy. I start with the exposition of S. Maimon’s criticism to Kant about the applicability of pure concepts to the empirical reality and the influence of this problem on J. G. Fichte’s Wissenschaftslehre. I expose the main theses of Fichte’s 1794/1795 Foundations of the Entire Wissenschaftslehre, from the point of view of the possibility of a systematic philosophy built upon first principles. Next, I consider Hegel’s 1802 discussion of the meaning and relationship of ancient and modern scepticism. This will allow me to introduce Hegel’s response to scepticism in the Phenomenology of Spirit and the question about the grounds of knowledge in the Science of Logic. In addition to showing the relevance of Maimon for the development of classical German philosophy, three theses are defended in the article: first, that both the Fichtean and the Hegelian answers accept the terms of discussion set by scepticism; second, that both present internal refutations of scepticism; and finally, that scepticism and its internal refutation can be understood as a thread connecting different philosophical positions in German classical philosophy.