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Academic literature on the topic 'Noumenale Welt'
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Journal articles on the topic "Noumenale Welt"
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윤희경. "Malewitschs suprematistische Bilder als malerische Erkenntnisbilder der noumenalen Welt." Misulsahakbo(Reviews on the Art History) ll, no. 34 (June 2010): 331–68. http://dx.doi.org/10.15819/rah.2010..34.331.
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Egenhofer, Sebastian. "Für eine Topik der Bildkritik." Zeitschrift für Ästhetik und Allgemeine Kunstwissenschaft 56, no. 1 (2011): 143–50. http://dx.doi.org/10.28937/1000106183.
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Ausgehend von Kants Bestimmung von Kritik als »Grenzziehung« wird die bewusstseinsimmanente Repräsentation des Seienden oder die Welt als Abblendung ihres noumenalen Grundes begriffen. Materiell gebundene Bilder gewinnen für die Explikation der Struktur dieser Immanenz eine besondere Funktion. Als Objekte innerhalb der erscheinenden Welt verdoppeln sie deren Phänomenalität in der Dimension des ikonischen Scheins, der sich der (partiellen) Negation des materiellen Bildträgers verdankt. Aufgrund dieser Spaltung in Phänomenalität und Materialität können Bilder eine Kritik des natürlichen, sei es individuellen oder kollektiven Bewusstseins initiieren. Bildkritik kann so als Scharnier zwischen transzendentaler Bewusstseinskritik und Ideologie- oder Spektakelkritik fungieren.<br><br>Starting from Kant’s conception of critique as »Grenzziehung,« the immanent representation of being, or, the conscious world, is understood as a screening off of its noumenal ground. Materially bound images gain a particular function in the explication of the structure of this immanence. As objects within the phenomenal world they duplicate the world’s phenomenal- ity in the dimension of iconic semblance by (partially) negating their material support. This cleavage between the image’s phenomenality and its materiality makes images into possible catalysts of a critique of natural consciousness, be it individual or collective. Thus, »image critique« can serve as a hinge between a transcendental critique of consciousness and a critique of ideology or spectacle.
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Kime, Philip. "Regulating the psyche: the essential contribution of Kant." International Journal of Jungian Studies 5, no. 1 (February 1, 2013): 44–63. http://dx.doi.org/10.1080/19409052.2012.698996.
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Jung's difficult relationship with Philosophy is well known and has, to some extent, carried over into later work in the field, which tends to view ideas of a philosophical provenance with some suspicion. Nowhere is this more apparent than with ‘archetype’ and the perceived problems with the Kantian noumenal with which it is felt to be inevitably connected. My concern is that such suspicion is rarely psychological, that is, it does not take into consideration enough the psychological aspects and roles of such putatively questionable philosophical ideas. This is another aspect of not really appreciating the psychological aspects of some philosophy due to the illusion of disparity created by what often amounts to a difference of vocabulary rather than of fundamental concerns. I will examine some of the central Kantian concepts that I believe are fundamentally psychological and essential if we are to retain concerns that distinguish Analytical Psychology from related disciplines. We may feel a scientific or philosophical embarrassment when faced with ideas such as ‘noumena’ but my feeling is that, psychologically, there is little to be embarrassed about: such ideas are extremely important in giving some substance to defining concepts of the field of Analytical Psychology.
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Korsgaard, Christine M., and Ana Marta González. "Ethics at the intersection of Kant and Aristotle." Anuario Filosófico 36, no. 3 (September 18, 2018): 775–94. http://dx.doi.org/10.15581/009.36.29412.
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In this interview Christine M. Korsgaard answers several questions on her particular interpretation of Kant's moral philosophy. More specifically, she dwells on the role of the noumenal/phenomenal distinction for a better understanding of Kant's idea of practical reason, as well as on the compatibility between Aristotelian and Kantian practical reason. In addition, she answers a couple of more general questions on the perspectives and challenges of contemporary ethical theory.
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Rosefeldt, Tobias. "Being Realistic about Kant’s Idealism (Translated by M. Rouba)." Studies in Transcendental Philosophy 2, no. 1 (2021): 0. http://dx.doi.org/10.18254/s271326680015447-1.
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This paper deals with the question of whether Kant's transcendental idealism allows for an explanation of the a posteriori aspects of mental content by the properties of empirical objects. I first show that a phenomenalist interpretation has severe problems with assuming that we perceive an object as being red or as being cubical partly because the perceived object is red and cubical, and then present an interpretation that allows us to save the realistic intuition behind these claims. According to this interpretation, Kantian phenomenal properties are understood as response-dependent properties of extra-mental objects that also have to have some response-independent (in-itself-) properties. I show that this interpretation is well supported by Kant's remarks about the transcendental object in the A-edition of the first Critique and that it also makes intelligible why Kant took explanations of mental content by means of empirical properties to imply an explanation by means of noumenal properties without thereby violating his own doctrine of noumenal ignorance. This not only allows us to establish a realistic reading of Kant idealism but also to discern the true kernel in Adickes’ infamous talk about Kant's theory of double affection.
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Katrechko, Sergey. "Is the Kantian Transcendentalism Idealism? Kant's Conceptual Realism." Studies in Transcendental Philosophy 2, no. 1 (2021): 0. http://dx.doi.org/10.18254/s271326680016082-0.
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In my paper I argue, relying on Kantian definitions and conceptual distinctions, the thesis that Kantian transcen-dental philosophy, which he characterizes as a second-order system of transcendental idealism, is not [empirical] idealism, but a form of realism (resp. compatible with empirical realism [A370-1]). As arguments in favor of this “realistic” thesis, I consistently develop a realistic interpretation of the Kant’s concept of appearance (the theory of “two aspects”), as well as of Kantian Copernican revolution, of his theory of intuition as cognitive ability which 'giving' ‘us objects, of the concept of double affection and noumenal causality.
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Indregard, Jonas Jervell. "Kant’s Causal Power Argument Against Empirical Affection." Kantian Review 22, no. 1 (January 31, 2017): 27–51. http://dx.doi.org/10.1017/s1369415416000352.
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AbstractA well-known trilemma faces the interpretation of Kant’s theory of affection, namely whether the objects that affect us are empirical, noumenal or both. I argue that, according to Kant, the things that affect us and cause representations in us are not empirical objects. I articulate what I call the Causal Power Argument, according to which empirical objects cannot affect us because they do not have the right kind of power to cause representations. All the causal powers that empirical objects have are moving powers, and such powers can only have spatial effects. According to Kant, however, the representations that arise in us as a result of the affection of our sensibility are non-spatial. I show that this argument is put forward by Kant in a number of passages, and figures as a decisive reason for rejecting empirical affection and instead endorsing affection by the things in themselves.
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Langton, Rae. "‘Real Grounds’ in Matter and Things in Themselves." Kantian Review 23, no. 3 (August 21, 2018): 435–48. http://dx.doi.org/10.1017/s1369415418000249.
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AbstractMatter’s real essence is a ground for certain features of phenomena. Things in themselves are likewise a ground for certain features of phenomena. How do these claims relate? The former is a causal essentialism about physics, Stang argues; and the features so grounded are phenomenally nomically necessary. The latter involves a distinctive ontology of things in themselves, I argue; but the features so grounded are not noumenally nomically necessary. Stang’s version of Kant’s modal metaphysics is admirable, but does not go far enough. Kant’s causal essentialism involves the essences of fundamental properties, as well as of matter. And things in themselves are grounds, because they are substances, the ‘substrate’ of phenomena.
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Radomskaya, Tatiana I., and Maksim L. Fedorov. "To the question of intertextual relations of Russian phenomenological tradition and the philosophy of all-unity in B. Pasternak’s novel “Doctor Zhivago”." Philological Sciences. Scientific Essays of Higher Education, no. 5 (September 2023): 78–84. http://dx.doi.org/10.20339/phs.5-23.078.
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The article shows how the peculiarities of the development of the Christian theme in Doctor Zhivago were predetermined not only by the author’s personality, but also by the philosophical and theological searches of the first third of the 20th century — the philosophy of the unity of S.N. Bulgakov, the phenomenological school of E. Husserl in the transmission of G. Shpet, as well as the domestic phenomenological tradition analyzed by S.L. Frank. In this regard, for the first time, we have attempted to compare the phenomenological image in Christian hymnography with the artistic image of the novel, which tried to capture the Divine in the earthly, which made it possible to identify the uniqueness of the phenomenological image in the work. The unity of man with the world and the Creator — this theme defines the range of thoughts of the author and his protagonist and corresponds to one of the main provisions of the “Philosophy of Economy” S.N. Bulgakov on the identity of subject and object, which determines the presence of intertextual links between the “Philosophy of Economy” and the text of the novel. A special Christian phenomenology, which creates a certain image of the world, is closely connected with the philosophy of unity. Thus, earthly life appears spiritualized by the Divine presence and, in a certain sense, becomes a phenomenon of the noumenal essence. The article shows that Pasternak’s comprehension of spiritual reality has its own distinctive features. In this regard, the article reveals similarities and differences between the spiritual texts of modern Pasternak — the Akathist of Mitr. Trifon (Turkestanov) “Thank God for everything!” and the text of the novel. Thus, if the Russian phenomenological tradition represented in the akathist, according to S.L. Frank, is characterized by a combination of “the immanent presence of the Divine principle <…> with a keen sense of transcendence”, then in the image of Pasternak, striving to capture the divine in the material, there is an immanent, soul-sensual comprehension of spiritual reality, the ideal domain of meanings becomes immanent to the earthly dimensions, the phenomenological image, sometimes, ceases to denote the noumenal essence. This development of the Christian theme in the novel, in particular, is associated with a sense of equality between man and God, but not with the hierarchy of the world, which is consonant with the general type of worldview of the beginning 20th century.
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Dudareva, M. A., and M. A. Buraia. "O. MANDELSTAM'S VOICE IN V. DUDAREV'S WORKS: NATIONAL IMAGE OF DEATH." Izvestiya of the Samara Science Centre of the Russian Academy of Sciences. Social, Humanitarian, Medicobiological Sciences 25, no. 93 (2023): 97–103. http://dx.doi.org/10.37313/2413-9645-2023-25-93-97-103.
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The object of the article is the national image of death in Russian verbal artistic culture. The subject of the research is the thanatological text in Russian poetry. The material for the article is two poems - “Why is the soul so melodious” by O.E. Mandelstam and “There are quiet valleys in Russia…” by V.F. Dudarev. At the center of hermeneutic and culturalphilosophical analysis is the interaction of two types of reality, phenomenal and noumenal, rational and spontaneous in art. Much attention is paid to the image of death in these two poems and the images of wind, groves, and flowers associated with it. The research methodology is reduced to a holistic ontohermeneutic analysis of poetic texts by O.E. Mandelstam and V.F. Dudarev, aimed at highlighting the cultural potential of the problem of perception of the phenomenon of death in the Russian national image of the world, which allows penetrating the poetic word from ontological and apophatic positions, as well as revealing the significance of the literary traditions of the Silver Age in the work of a modern poet; typological and historical-literary methods of text research are applied. The results of the work may be of interest to philologists who include literature in the space of a large dialogue of cultures, and can also be used in teaching courses in cultural studies and Russian philosophy.
Book chapters on the topic "Noumenale Welt"
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Rosefeldt, Tobias. "Being Realistic about Kant’s Idealism." In The Sensible and Intelligible Worlds, 16–44. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780199688265.003.0002.
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Abstract This chapter deals with the question of whether Kant’s transcendental idealism is realistic in the sense of allowing for an explanation of the a posteriori aspects of mental content by the properties of empirical objects. The author first shows that a phenomenalist interpretation has severe problems with assuming that we perceive an object as being red or as being cubical partly because the perceived object is red and cubical, and then presents an interpretation that allows us to save the realistic intuition behind these claims. According to this interpretation, Kantian phenomenal properties are understood as response-dependent properties of extra-mental objects that also have to have some response-independent (in-itself-) properties. This interpretation is well supported by Kant’s remarks about the transcendental object in the A-edition of the first Critique and it also makes intelligible why Kant took explanations of mental content by means of empirical properties to imply an explanation by means of noumenal properties without thereby violating his own doctrine of noumenal ignorance. This not only allows us to establish a realistic reading of Kant idealism but also to discern the true kernel in Adickes’s infamous talk about Kant’s theory of double affection.
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Insole, Christopher J. "Contradicting Morality." In Kant and the Divine, 190–200. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198853527.003.0009.
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The chapter argues that Kant’s conception of the noumenal/intelligible ‘proper self’, as set out in the Groundwork, is coherent in its own terms, and plausible, given wider premises. It is shown that a metaphysically robust interpretation of Kant’s ‘proper self’ unlocks and illuminates some standard and well-rehearsed problems in Kant interpretation. The chapter shows this with reference to the ‘four examples’, which exemplify the categorical imperative, in Book Two of the Groundwork. It is argued that Kant is offering, at this point, a reflection on the way in which breaking the moral law is a type of contradiction of our own proper nature, manifested in our proper selves. The chapter draws upon the conception of real possibilities and essences, found in Kant’s pre-critical philosophy, but which is also evident in his later work.
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San Chirico, Kerry P. C. "At the Confluence of Rivers." In Between Hindu and Christian, 31—C1.P89. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780190067120.003.0002.
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Abstract Chapter 1 begins a two-chapter project of contextualizing the Khrist Bhaktas, exploring first Banaras, its age-old identity as a tīrtha, but also its more contemporary identity as a rather typical midsize twenty-first-century Indian metropolis. As much as it has been interpreted as a metonym for Hindu India, it is also home to a sizable Muslim community, as well as to Sikhs, Jains, and Christians, a fact which should mitigate against only understanding its elite, Sanskritic identity. Throughout Banaras’s long history, one of the evident religious streams has been bhakti, or devotion, a religiosity critical for understanding the conditions of a comprehensible Khrist bhakti. However, this stream operates in the context of another qualifying Hindu religious modality, what the author calls, following David White, “vernacular Hinduism,” which is marked by ongoing material and “noumenal” transactions between divine, semi-divine, and superhuman beings for generally this-worldly ends.
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Wolfson, Elliot R. "Tragedy, Mystical Atheism, and the Apophaticism of Simone Weil." In The Philosophical Pathos of Susan Taubes, 186–225. Stanford University Press, 2023. http://dx.doi.org/10.11126/stanford/9781503633186.003.0005.
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Tragedy is marked by the quality that it cannot be integrated within a mythical, religious, or rationalistic worldview. Historically, ritualistic patterns of sacrificial purification may have been the impetus for the formation of the tragic sensibility, but ideationally, tragic mimesis is distinguished from ritual mimesis inasmuch as the former centers on a human protagonist defiant in the face of the noumenal powers dreaded and mollified by the latter. Susan maintained that the pledge that life must go on is the deceit that tragedy and mysticism share. The paradox of tragedy resists a dialectical sublation of antinomies, and in its place, it upholds a perilous balance that leaves the door open to nihilism as well as to faith. In her criticism of Weil, Susan argued that the impossible task that religion imparts to us is to speak dialogically to the nothing without succumbing to the theopoetic tendency to personalize the holy.
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Jauernig, Anja. "Kantian Things in Themselves, Leibniz-Wolffian Things in Themselves, and Fictionalism." In The World According to Kant, 319–54. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780199695386.003.0006.
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An account is provided of how Kant’s apparent endorsement of fictionalism about things in themselves, as well as his apparent endorsement of the Leibniz-Wolffian conception of things in themselves, can be reconciled with the reading that he is a realist about things in themselves as characterized in critical idealism. In this context, the difference between Kantian things in themselves and noumena, that is, objects of the pure understanding, is explained as well. Furthermore, two additional arguments for transcendental idealism that are suggested by Kant are subject to scrutiny, both of which seem odd at first glance since they rely on premises about things in themselves to which he does not appear to be entitled within the framework of the critical philosophy.