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Academic literature on the topic 'Critique of Judgement'

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Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Critique of Judgement"

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Grimaldi, Nicolás. "Esperanza y desesperanza de la razón en Kant." Anuario Filosófico 26, no. 1 (October 4, 2018): 79–94. http://dx.doi.org/10.15581/009.26.29935.

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The author seeks to establish the strict validity of the composition of the Critique of Judgement and how the analysis of the aesthetic judgement pre-pares for the understanding of the teleological judgement. He shows how the Critique of Judgement, specially the statutes on art, resolves the opposition between nature and the spirit, the need of liberty, mechanical causality and finality that the first two Critiques had left unsolved.
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Teufel, Thomas. "What Does Kant Mean by ‘Power of Judgement’ in his Critique of the Power of Judgement?" Kantian Review 17, no. 2 (June 8, 2012): 297–326. http://dx.doi.org/10.1017/s1369415412000076.

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AbstractThe notion of ‘power of judgement’ in the title of Kant's Critique of the Power of Judgement is commonly taken to refer to a cognitive power inclusive of both determining judgement and reflecting judgement. I argue, first, that this seemingly innocuous view is in conflict both with the textual fact that Kant attempts a Critical justification of the reflecting power of judgement – only – and with the systematic impossibility of a transcendentally grounded determining power of judgement. The conventional response to these difficulties is to point out that, Kant's systematic ambitions in the third Critique notwithstanding, reflection, qua concept-forming synthesis, is too closely tied to determination to be a cognitive power in its own right. I argue, second, that this response is question-begging, since the notion of reflection it employs is not only not one central to the third Critique but one antecedently tied to the understanding. I argue, third, that Kant's discussion, in the pivotal § § 76–7, of our cognitive relation to sensible particularity addresses an epistemic problem present (but not raised) in the Critique of Pure Reason. This is the problem of the synthesizability, qua absolute unity, of unsynthesized intuitions. Solving this problem requires Critical justification of a principle of reflection. It follows that Kant's systematic ambitions in the third Critique are appropriate. Given the problem Kant seeks to address, he must offer what he takes himself to be offering: a Critique of the (Reflecting) Power of Judgement.
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Patnaik, Justice A. K. "A Critique of the NJAC Judgement." Journal of National Law University Delhi 3, no. 1 (August 2015): 17–24. http://dx.doi.org/10.1177/2277401720150102.

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Sweet, Kristi. "Reflection: Its Structure and Meaning in Kant's Judgements of Taste." Kantian Review 14, no. 1 (March 2009): 53–80. http://dx.doi.org/10.1017/s1369415400001345.

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When Kant announces in a letter to Reinhold that he has discovered a new domain of a priori principles, he situates these principles in a ‘faculty of feeling pleasure and displeasure’ (Zammito 1992: 47). And it is indeed in his Critique of Aesthetic Judgement, named in this letter the Critique of Taste, that we find his elucidation of the relation of the principle of purposiveness to the feeling of pleasure. The kinds of judgements in which our feelings are evaluated in accordance with a principle are what Kant names reflective judgements. And while reflective judgements emerge in the third Critique to include not only judgements of taste, but also judgements of the sublime and teleological judgements of nature, in this paper I will focus on the first, as the question of the relatedness of reflection to pleasure is most pronounced in this context. There is no consensus in Kant scholarship as to what the structure of reflective judgements is, as evidenced by the widely disparate views of those such as Guyer, Allison, Pippin, Ginsborg, Lyotard, and others.
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Gabás, Raúl. "Communicability of aesthetic judgement in the Critique of Judgement. Art and society." Enrahonar. Quaderns de filosofia 19 (October 1, 1992): 21. http://dx.doi.org/10.5565/rev/enrahonar.700.

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Cho, Youngtae. "Educational Implications of Critique of Judgement : An Examination of Judgement of Taste." Journal of Moral Education 23, no. 2 (December 31, 2011): 1. http://dx.doi.org/10.17715/jme.2011.12.23.2.1.

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Wicks, Robert, and John H. Zammito. "The Genesis of Kant's Critique of Judgement." Journal of Aesthetics and Art Criticism 51, no. 4 (1993): 643. http://dx.doi.org/10.2307/431905.

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Escalante, Evodio. "Problemas de la recepción de la tercera Crítica de Kant." Theoría. Revista del Colegio de Filosofía, no. 18 (July 1, 2007): 95–108. http://dx.doi.org/10.22201/ffyl.16656415p.2007.18.341.

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The history of reception of Kant’s Critique of Judgement is surrounded by equivocal and oblique readings that at the end result fruitful and can’t be denied by simply declaring them “erroneous”. This article analyzes some of these “misunderstandings” originated by the rigor of this book, which effects can be acquainted even in some branches of contemporary art as well as of the “posmodern” thought. It is also pointed the way in which the writing of The Critique of Judgement supposes a significant change in Kant’s original conceptions in the way they were exposed in The Critique of Pure Reason.
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Franks, Paul. "Reform and/or Revolution? Comments on Karin de Boer, Kant’s Reform of Metaphysics." Kantian Review 27, no. 1 (February 21, 2022): 127–32. http://dx.doi.org/10.1017/s1369415421000546.

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AbstractKarin de Boer has given the best account so far of the reform of Wolffian metaphysics that Kant promised. But does such a reform cohere with the revolutionary goal that Kant also affirmed? Standpoint is singled out as the central meta-concept of Kant’s revolutionary goal, and it is argued that, in the second and third critiques, Kant himself developed his revolutionary insight into the perspectival character of both concept and judgement in ways that he did not anticipate at the time of the first critique, when his promise to reform metaphysics was made. The question is raised what room Kant’s revolution leaves for doctrinal and not merely disciplinary judgements in both general and special metaphysics, and also whether the opening of new vistas may have drained metaphysical reform of its interest.
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McDONOUGH, RICHARD. "Religious fundamentalism: a conceptual critique." Religious Studies 49, no. 4 (February 7, 2013): 561–79. http://dx.doi.org/10.1017/s0034412512000479.

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AbstractThe article argues that religious fundamentalism, understood, roughly, as the view that people must obey God's commands unconditionally, is conceptually incoherent because such religious fundamentalists inevitably must substitute human judgement for God's judgement. The article argues, first, that fundamentalism, founded upon the normal sort of indirect communications from God, is indefensible. Second, the article considers the crucial case in which God is said to communicate directly to human beings, and argues that the fundamentalist interpretation of such communications is also incoherent, and, on this basis, argues that religious fundamentalism is actually an extreme form of irreligiousness. Finally, the article considers Kierkegaard's prima facie defence of unconditional religious faith, and argues that, despite some similarity with the fundamentalists, Kierkegaard's appreciation of human finitude leads him to a profoundly anti-fundamentalist stance.
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Dissertations / Theses on the topic "Critique of Judgement"

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Hjort, Mette. "Art and morality in Kant's Critique of judgement." Thesis, McGill University, 1985. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=63328.

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Bussmann, Michael. "An environmental and historical reading of Kant's "Critique of Teleological Judgement"." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1995. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp05/mq21986.pdf.

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Rowe, Eugene John. "Enhancing judgement and decision making : a critique and empirical investigation of the Delphi technique." Thesis, University of the West of England, Bristol, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.261601.

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McMahon, Melissa Jane. "Deleuze and Kant's Critical Philosophy." University of Sydney. School of Philosophical and Historical Inquiry (SOPHI), 2005. http://hdl.handle.net/2123/618.

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This thesis considers the status of Deleuze as a Kantian, and as such committed both to the critical destiny of philosophy, and the contestation of the sense of this destiny. The focus of Deleuze�s reading of Kant is an active conception of thought: the fundamental elements of thought are will and value rather than being or the concept. In the development of this idea we can note a progressive 'tapering' of the foundational instance of thought, in three stages: from the speculative field of being to the practical field of reason; from the intellectual category of the concept to the problematic category of the Idea; from the teleological notion of the organism to the aesthetic notion of the singular. Within each stage we can perceive a polemic between the two terms: it is in each case a question of the 'sufficient reason' of thought, its conditions of the actuality beyond its possibility. The highest expression of our reason, for Kant, is neither theoretical nor utilitarian, but moral: the realisation of our lawful freedom. For Deleuze, on the other hand, the ultimate secret of our freedom and thus all of our thought is to be found rather in the realm of the aesthetic.
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Horner, Christopher. "The fate of judgement : Hannah Arendt, the third Critique and aspects of contemporary political philosophy." Thesis, University of Roehampton, 2012. https://pure.roehampton.ac.uk/portal/en/studentthesis/the-fate-of-judgement(eadbe082-1467-429c-9aca-a2074a3f8c70).html.

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In this work I examine the role of judgment in the writings of Hannah Arendt. I argue that consideration of this concept helps to shed light on her important contribution to political philosophy, and in particular on the often overlooked radical aspects of her work. Judgment lies at the heart of a cluster of characteristically ‘Arendtian’ themes: those of natality, plurality, narrative and the relation between political action, thought and disclosure, as well as her notions of political public space and its relation to past and future. I argue that in adapting Kant’s conception of judgment as presented in his Critique of Judgment, Arendt also inherits a problematic pair of ideas associated with it: ‘Taste’ and sensus communis. These concepts, I suggest, raise questions of authority, exclusion and participation that were already politically coded in Kant. Examining the part they came to play in Arendt’s thought helps us to see a significant problematic for a political thought that would aspire to be critical and radical. Specifically, it exposes two closely interlinked questions: that of the limits of the political (its character and distinctiveness) and that of the political subjects themselves (the notion of proper and improper political subjects). I conclude that an engagement with the role of reflective judgment in Arendt is an illuminating and important way to understand both the radical current in Arendt’s thought and the challenge faced by any radical political thought at the opening of the twenty-first century.
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PEREIRA, DOUGLAS LUIZ. "IDEAS OF REASON, AESTHETIC IDEA AND BEAUTIFUL ART IN KANT`S CRITIQUE OF THE POWER OF JUDGEMENT." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2009. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=13948@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
A partir da Crítica da Faculdade do Juízo, em especial da Crítica da faculdade de julgar estética, procuramos relacionar as idéias estéticas com as idéias da razão, propostas na Crítica da razão pura. Por meio da Crítica da razão pura procurou-se esclarecer o que Kant designou como idéia e, por meio da Crítica da faculdade do juízo, buscou-se esclarecer o elemento estético das idéias estéticas.
Based on the Critique of the Power of Judgement, especially the Critique of the Aesthetic Power of Judgement, I have tried to relate the aesthetic ideas to the ideas of reason, proposed in the Critique of Pure Reason. Through the Critique of Pure Reason, I have tried to clarify what Kant named as idea and, thorugh the Critique of the Power of Judgement, I have tried to clarify the aesthetic element of the aesthetic ideas.
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Bereczki, Alexandre. "Petőfi et Martí, deux poétes de l'Apocalypse : étude comparative et contrastive du lexique de la fin des temps dans l'œuvre des deux poètes révolutionnaires." Thesis, Toulouse 2, 2011. http://www.theses.fr/2011TOU20057.

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Quel rapport entre Petőfi et Martí, deux poètes du XIXème siècle, et l’apocalypse? Sándor Petőfi (1823-1849), poète, écrivain et orateur hongrois, fut le fer de lance de la révolution hongroise de mars 1848, contre le régime des Habsbourg. José Martí (1853-1895), poète, écrivain et homme politique cubain, fut le créateur du Parti Révolutionnaire Cubain, en 1892, en exil, depuis New York, d’où il organisa la lutte armée contre les troupes espagnoles qui occupaient alors Cuba. Leurs écrits, fortement engagés dans le sens commun d’une lutte pour libérer leur peuple opprimé par une force tyrannique - les Habsbourg, en Hongrie, l’Espagne coloniale, à Cuba -, et pour la création d’une « république parfaitement égalitaire », selon les visées de Petőfi, et d’une « république juste », selon celles de Martí, contiennent un grand nombre de termes, d’expressions, de symboles et d’allusions apocalyptiques, dont la majorité appartient en propre au texte de l’Apocalypse mais également à d’autres livres de la Bible. Comment Petőfi et Martí ont-ils utilisé tout ce « réservoir » de mots et de symboles spécifiques, qui forme un « lexique de la fin des temps » ? Les deux poètes se présentent comme des visionnaires et parlent comme des prophètes. Pour son époque, Petőfi a prédit la fin désastreuse de la guerre d’indépendance hongroise en 1849, mais aussi a désigné un point final de l’histoire, quand surviendra le grand combat du bien contre le mal, après une « mer de sang », avec la victoire finale du bien, qui permettra l’avènement de la société idéale. Selon lui, le renouveau ne pourra se réaliser sans effusion de sang : la Révolution française fut le premier pas de la marche de l’humanité vers son âge adulte, quand elle a abandonné ses anciens jouets, les rois ; suivront d’autres révolutions, encore plus sanglantes – on peut penser à la révolution bolchevique de 1917 -, jusqu’à l’arrivée d’une ultime révolution. Martí a prédit la naissance de « Babylone la Grande » d’ Apocalypse 17, 5, la société moderne de consommation où tout va très vite et où l’amour est désacralisé, où la vie n’a plus aucun sens et où l’idée de Dieu devient confuse, ce qu’il a appelé le « démembrement de l’esprit humain » et la « décentralisation de l’intelligence », soit la société désacralisée alors émergente à la fin du XIXème siècle, avec le début de ses dérives actuelles : les monopoles économiques et les premiers démons de la mondialisation. Martí critique même le libéralisme et tous ses excès, déclarant que les hommes, de même qu’ils furent pendant longtemps les esclaves des tyrans, sont désormais devenus les esclaves de la liberté. Ainsi, Petőfi et Martí ont construit une véritable eschatologie, avec trois temps forts : la crise, le jugement et la justification
What is the relation between Petőfi and Martí, two poets of the 19th century, and the apocalypse ? Sándor Petőfi (1823-1849), hungarian poet, writer and speech-maker, was the spearhead of the hungarian revolution of March 1848, against the Habsbourg’s regime. José Martí (1853-1895), cuban poet, writer and politician, was the creator of the Revolutionary Cuban Party, in 1892, in exile, from New York, where he organized the armed struggle against the spanish troops which occupied Cuba, at that time. Theirs writings, strongly committed in the sense of a fight to free their people oppressed by a tyrannical force, - the Habsbourg, in Hungary, the colonial Spain, in Cuba -, and for the creation of a « perfectly egalitarian republic », according to the designs of Petőfi, and a « right republic », according to those of Martí, contain an important number of apocalyptical words, expressions, symbols and allusions, of which majority belong exclusively to the text of the Book of Revelation but also to others books of the Bible. How did Petőfi and Martí use this « reservoir » of specific words and symbols, which forms a lexicon of the end of the times ? The two poets present themselves as visionaries and speak as prophets. For his time, Petőfi foreshowed the disastrous end of the hungarian independance war in 1849, but also indicated a final point of the history, when will occur the big fight between the good and the bad, after a « sea of blood », with the final victory of the good, which will allow the advent of the ideal society. According to him, the revival can not be realized without bloodshed : the French Revolution was the first step of the march of humanity to its adult age ; others revolutions will follow, more bloody – it is possible to think about the Bolshevik revolution of 1917 -, till the final revolution. Martí foreshowed the birth of « the Great Babylon » of the Book of Revelation 17, 5, the modern society of consumption where everything go quickly and where the love is deconsecrated, where the life has got no sense and where the idea of God is vague, all those early warning signs of the end, which he had called the « dismemberment of the human spirit » and the « decentralization of the intelligence », namely the emergent society at the end of the XIXth century, with the begining of its current excesses : the economic monopolies and the first hellkites of the globalization. Martí criticizes even the neo-liberalism, declaring that the men, like in the past when they were the slaves of the tyrants, are now the liberty’s slaves. Thus, Petőfi and Martí built a true eschatology, with three important times : the crisis, the judgement and, at the end, the justification
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Martin, Peter J. "An exploration of the influences on clinical judgement within mental health nursing practice in the United Kingdom, including a critique of the grounded theory approach." Thesis, Cardiff University, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.287497.

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Shin, Hyun-Tak. "La grille de lecture de l'économie de marché et du capitalisme chez Aristote, A. Smith, K. Marx et F. Braudel." Thesis, Paris 10, 2012. http://www.theses.fr/2012PA100058.

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Notre travail consiste à faire une grille de lecture de nos principaux pères fondateurs de l'économie politique, en l'occurrence, Aristote, A.Smith et K.Marx et ceci, à travers un historien français, F.Braudel, de ses outils conceptuels et de ses problématiques défendues, en particulier, son schéma de tripartition de l'économie, - la vie matérielle, l'économie de marché et le capitalisme -, dans son ouvrage «Civilisation Matérielle, Economie et Capitalisme XVe-XVIIIe siècle». Nous effectuons une sorte de relecture ou revisite braudélienne dans la source de l'économie politique et de ses trois principaux fondateurs cités ci-dessus. Nous cherchons à vérifier certaines interprétations sur les conceptions de l'«économie de marché» de nos trois auteurs de l'économie politique. L'essentiel de notre travail consiste à saisir la présence du lien entre l'économie et la morale sociale chez nos fondateurs de l'économie politique
Our study is an reading grid of our main founders of political economy, Aristotle, and this A.Smith and K.Marx and this, through a French historian, F.Braudel, his conceptual tools and problematic issues, in particular, the tripartite of the Economy - Material life, Market economy and Capitalism – he has defended in his book "Material Civilization, Economy and Capitalism XVth-XVIIIth century." We perform a braudelian proofreading or revisits in the source of political economy and of its three main founders mentioned above. We try to verify certain interpretations of theirs concepts of "Market Economy". Our study focus on the relation between the Economics and the Social ethics in our founders of political economy
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Sandel, Adam Emanuel Adatto. "Prejudice reconsidered : a defense of situated understanding." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:71727a32-9922-44c4-b926-e5fa1f4679aa.

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My dissertation draws upon ancient political philosophy (Plato and Aristotle) and 20th century hermeneutic thought (Heidegger and Gadamer) to argue that our judgment and understanding is always “situated” within a world, or horizon, shaped by the projects, practices, and traditions in which we are engaged. This means that judgment never starts from scratch. The exercise of judgment, in evaluating competing arguments in politics or law, in trying to understand a philosophical text, in deliberating about how to act in this or that circumstance, is always informed by preconceptions and commitments that we have not justified in advance. In this sense, our judgment is always “prejudiced.” But contrary to a familiar way of thinking, the prejudicial aspect of judgment is not some regrettable limitation. Certain prejudices, I argue, can actually enable good judgment rather than hinder it. The primary goal of the dissertation is to clarify the concept of prejudice and to draw out its implications for politics, ethics, and philosophy. What does it mean to reason from within the world? What room does such reasoning allow for human agency and political reform? By drawing upon Heidegger’s notion of “Being-in-the-World” and Gadamer’s notion of “horizon,” I develop the idea that our life circumstance is an intelligible perspective that informs our deliberation and judgment. Moreover, our life perspective provides the basis for a kind of situated agency. After elaborating the situated conception of understanding, I show that it is implicit in Aristotle’s notion of practical wisdom (phronesis) and in Plato’s notion of dialectic. My goal is to bring out a link that is often overlooked between their philosophy and 20th century hermeneutic thought. By reading each in light of the other, we gain a deeper understanding of what it means to reason from within the perspective of our lives.
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Books on the topic "Critique of Judgement"

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Kant, Immanuel. Critique of judgement. Mineola, N.Y: Dover Publications, 2005.

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F, Chadwick Ruth, and Cazeaux Clive, eds. Kant's Critique of judgement. London: Routledge, 1992.

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Kant, Immanuel. The critique of judgement. Oxford: Clarendon Press, 1989.

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Burnham, Douglas. An introduction to Kant's Critique of judgement. Edinburgh: Edinburgh University Press, 2000.

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Bourdieu, Pierre. Distinction: A social critique of the judgement of taste. Cambridge, Mass: Harvard University Press, 2000.

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Kant, Immanuel. The critique of pure reason ; The critique of practical reason, and other ethical treatises ; The critique of judgement. 2nd ed. Chicago: Encyclopædia Britannica, Inc., 1990.

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Richards, I. A. Practical criticism: A study of literary judgement. London: Routledge, 2001.

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Kant, Immanuel. Critique of judgment. Indianapolis, Ind: Hackett Pub. Co., 1987.

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Latin poetry and the judgement of taste: An essay in aesthetics. Oxford: Oxford University Press, 2005.

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Judgement and salvation: The composition and redaction of Micah 2-5. Leiden: Brill, 2001.

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Book chapters on the topic "Critique of Judgement"

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Calcutt, Andrew. "Uncertain judgement: a critique of the culture of crime." In Marxism, Mysticism and Modern Theory, 28–60. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1007/978-1-349-24669-4_3.

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Kase, Kimio, César González-Cantón, and Ikujiro Nonaka. "The Rationalist Approach to Judgement-Making: Description and Critique." In Phronesis and Quiddity in Management, 10–59. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137472335_2.

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Brown, Richard. "Bob Dylan’s Critique of Judgement: ‘Thinkin’ about the Law." In The Political Art of Bob Dylan, 35–54. London: Palgrave Macmillan UK, 2004. http://dx.doi.org/10.1057/9780230522541_3.

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Bourdieu, Pierre. "Distinction: A Social Critique of the Judgement of Taste*." In Food and Culture, 141–50. Fourth edition. | New York : Routledge, 2018. | “Third edition published by Routledge 2013”—T.p. verso.: Routledge, 2018. http://dx.doi.org/10.4324/9781315680347-10.

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Lewis, Gerard J. "Responsibility, Sustainability and Moral Judgement in International Corporations: A Review and Critique." In Ethik im Mittelstand, 57–85. Wiesbaden: Springer Fachmedien Wiesbaden, 2016. http://dx.doi.org/10.1007/978-3-658-09552-9_4.

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Lord, Beth. "Critiques of Teleological Judgement." In Kant and Spinozism, 80–104. London: Palgrave Macmillan UK, 2011. http://dx.doi.org/10.1057/9780230297722_5.

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Talbot, Chris. "Folder C136. Differing “Relevance Judgements”. January–March 1969." In David Bohm's Critique of Modern Physics, 249–99. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-45537-8_8.

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"Mystique of Critique." In In Sensible Judgement, 147–62. Routledge, 2016. http://dx.doi.org/10.4324/9781315588179-16.

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Otto, Peter. "The Last Judgement." In Blake’s Critique of Transcendence, 303–46. Oxford University Press, 2000. http://dx.doi.org/10.1093/acprof:oso/9780198187196.003.0013.

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Hill, R. Kevin. "The Critique of Judgement." In Nietzsche's Critiques, 39–72. Oxford University Press, 2005. http://dx.doi.org/10.1093/acprof:oso/9780199285525.003.0002.

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