Journal articles: 'Transcendental'

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Balkin, J. M. "Transcendental Deconstruction, Transcendent Justice." Michigan Law Review 92, no. 5 (March 1994): 1131. http://dx.doi.org/10.2307/1289630.

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Rubel, Lee A. "A Survey of Transcendentally Transcendental Functions." American Mathematical Monthly 96, no. 9 (November 1989): 777. http://dx.doi.org/10.2307/2324840.

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Rubel, Lee A. "A Survey of Transcendentally Transcendental Functions." American Mathematical Monthly 96, no. 9 (November 1989): 777–88. http://dx.doi.org/10.1080/00029890.1989.11972282.

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Almeida, Pedro Jonas. "Reflexão e ilusão transcendental na Crítica da razão pura." Studia Kantiana 17, no. 3 (June 8, 2023): 33. http://dx.doi.org/10.5380/sk.v17i3.89961.

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Kant aponta para a existência de uma ilusão necessária, inevitável e natural que habita a razão pura. Chama essa ilusão de transcendental. Estabelece uma distinção entre ilusão transcendental e erro. Demonstramos aqui que essa distinção se torna possível por intermédio do método crítico, aqui identificado com a reflexão transcendental. Daqui se segue que a ilusão transcendental, separada do erro, garante o bom uso das ideias transcendentais, sem o qual o conhecimento permaneceria incompleto e fragmentado.

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Sousa, Luís Carlos Silva de. "A METAFÍSICA ENQUANTO TEORIA TRANSCENDENTAL ABSOLUTA EM JOSEPH MARÉCHAL E VITTORIO HÖSLE." Síntese: Revista de Filosofia 33, no. 107 (April 28, 2010): 393. http://dx.doi.org/10.20911/21769389v33n107p393-412/2006.

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Este artigo analisa a estrutura de fundamentação da Metafísica. Compara duas formas de recuperação da Metafísica, através de argumentos transcendentais: o tomismo transcendental de J. Marechal, e o idealismo objetivo de V. Hösle.Abstract: This article analyzes the foundations of Metaphysics. It compares two attempts to recuperate Metaphysics, using transcendental arguments: J. Marechal’s transcendental Thomism and V. Hösle’s objective idealism.

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Leung, King-Ho. "Transcendentality and Nothingness in Sartre's Atheistic Ontology." Philosophy 95, no. 4 (July 24, 2020): 471–95. http://dx.doi.org/10.1017/s0031819120000248.

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AbstractThis article offers a reading of Sartre's phenomenological ontology in light of the pre-modern understanding of ‘transcendentals’ as universal properties and predicates of all determinate beings. Drawing on Sartre's transcendental account of nothingness in his early critique of Husserl as well as his discussion of ‘determination as negation’ in Being and Nothingness, this article argues that Sartre's universal predicate of ‘the not’ (le non) could be understood in a similar light to the medieval scholastic conception of transcendentals. But whereas the scholastics saw the transcendental properties of oneness, truth, and goodness as reflections of God's divine perfections, Sartre's predicate of the ‘not’ operates as an atheistic transcendental which signifies the non-being of God – that God is not. By comparing Sartre's phenomenological ontology to medieval theological metaphysics, this article not only highlights the atheist underpinnings of Sartre's entire ontological schema in Being and Nothingness but also offers a new way of interpreting Sartre as a systematic transcendental metaphysician.

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Meinert, John. "Peace and the Transcendentals: The Case of Thomas Aquinas." European Journal for the Study of Thomas Aquinas 37, no. 1 (July 1, 2019): 18–34. http://dx.doi.org/10.2478/ejsta-2019-0002.

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Abstract In both the 20th and 21st centuries, there has been a lively debate concerning beauty’s transcendental status in Aquinas’ thought. Nobody, however, has noticed that this debate can be replicated with peace. Peace’s place vis-à-vis the transcendentals is also ambiguous. This paper argues that peace is not an independent transcendental, but a transcendental of the good. In peace’s positive and negative rationes, union/order and rest/tranquility, it is reduced to the transcendental good. Yet through this reduction, peace adds conceptual content to ens. Inasmuch as something is, it is ordered/in union. Inasmuch as something is, it is at rest/tranquil.

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Bailey, Tom. "Will to Power: Nietzsche's Transcendental Idealism." Journal of Nietzsche Studies 52, no. 2 (November 1, 2021): 260–89. http://dx.doi.org/10.5325/jnietstud.52.2.0260.

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Abstract This article argues that in Beyond Good and Evil (BGE) Nietzsche defends “will to power” as a transcendentally ideal condition of objectivity, in the sense in which Kant considers, say, space, time, or the concepts of substance and causation to be such conditions. The article shows how Nietzsche's engagement with the transcendental idealist arguments of his Kantian contemporaries leads him to reject naturalism and to adopt a peculiarly transcendental kind of skepticism, which rejects as unjustified the conditions that would make objectivity possible. The article then turns to the argument for “will to power” in BGE 36, showing that it is best read as defending a transcendentally ideal condition of objectivity, and thus as responding to transcendental skepticism. The article concludes by elaborating on this understanding of “will to power,” particularly in relation to the sense of causality that Nietzsche invokes and in comparison with Kant's own transcendental claims.

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Wilde, Niels. "Buoyant Ontologies: The Roots and Ramifications of Dialogue in Buber and Heidegger." Religions 12, no. 9 (September 16, 2021): 778. http://dx.doi.org/10.3390/rel12090778.

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Both Buber and Heidegger develop a notion of responsivity—in terms of dialogue regarding the former, and correspondence in the case of the latter—not merely as different types of discourse, but as transcendental structures in a relational or fundamental ontology. However, the responsive register is also transmitted on a different frequency; one that begins from elsewhere, not in a transcendental a priori, but in a transcendent address. Through a focused reading of Buber and Heidegger, I argue that responsivity not only takes place across the transcendental–transcendent divide, but shapes the ontological makeup of such a divide. In short, the ontological conditions of dialogue are negotiated, in turn, through dialogue.

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10

Cassam, Quassim. "Transcendental Arguments, Transcendental Synthesis and Transcendental Idealism." Philosophical Quarterly 37, no. 149 (October 1987): 355. http://dx.doi.org/10.2307/2219565.

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11

Burkhanov, Rafael' Airatovich, and Ol'ga Vyacheslavovna Nikulina. "TRANSCENDENT AND TRANSCENDENTAL COSMISM AS IDEOLOGICAL CONCEPTS." Manuscript, no. 12 (December 2019): 165–69. http://dx.doi.org/10.30853/manuscript.2019.12.31.

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12

Ramos dos Reis, Róbson. "Heidegger e a ilusão transcendental." Studia Heideggeriana 1 (June 17, 2020): 75–92. http://dx.doi.org/10.46605/sh.vol1.2011.97.

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Este artigo apresenta uma análise da abordagem de Heidegger à dialética transcendental no contexto de sua interpretação da Crítica da Razão Pura de Kant. Inicialmente, reconstruo a interpretação fenomenológica da Crítica da Razão Pura como sendo uma fundamentação da metafísica. A seguir, apresento a compreensão de Heidegger sobre o que ele chamou de significado positivo da dialética transcendental. O foco principal de sua interpretação é a noção de ilusão transcendental. Concluo este artigo examinando a noção de uma ilusão original, que Heidegger concebe como mais básica do que a ilusão transcendental examinada por Kant. Enfatizo que as subreções transcendentais que Kant explicou na dialética transcendental são interpretadas por Heidegger como casos particulares de uma confusão mais geral, cuja origem pertence à própria estrutura da compreensão do ser.

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Cosgrove, Lisa, and Larry Davidson. "Psychologism and Phenomenological Psychology Revisited, Part II: The Return to Positivity." Journal of Phenomenological Psychology 33, no. 2 (2002): 141–77. http://dx.doi.org/10.1163/15691620260622877.

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AbstractThe last in a series of examinations, this paper articulates Husserl's mature position on the nature of a phenomenologically informed human science. Falling between the naïve positivity of a naturalistic approach to psychology and the transcendental view of consciousness at the base of phenomenological philosophy, we argue that a human scientific psychology—while not itself transcendental in nature needs to re-arise upon the transcendental ground as an empirical—but no longer transcendentally naïve—discipline through Husserl's notion of the "return to positivity." This notion of the return allows us to avoid "transcendental psychologism," differentiating psychological from transcendental subjectivity but from a transcendental, rather than naïve perspective. In this way, the return to positivity reclaims psychology as a worldly, but no longer naïve, discipline. To facilitate an understanding of the different perspectives in question, and the process of leaving the naturalistic perspective in order to return to it once armed with a transcendental understanding and its associated tools, we continue to develop the illustrative example of anorexia provided in the first part of this series. In conclusion, we discuss the implications of this framework for transcendental reforms both of clinical practice and of psychological research.

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Paiva, Gustavo Barreto Vilhena de. "Transcendentes ou transcendentais? Um ensaio sobre Kant e o erro dos escolásticos." Cadernos de Filosofia Alemã: Crítica e Modernidade 20, no. 2 (December 11, 2015): 179. http://dx.doi.org/10.11606/issn.2318-9800.v20i2p179-200.

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O termo “transcendental” tem sido de fundamental importância para a discussão produzida nos mais variados campos da filosofia contemporânea. Isso se deve, em larga medida, ao fato de a filosofia de Kant ser a inegável e constante referência para autores dos séculos XIX a XXI. Daí se derivou uma problemática projeção da noção de “transcendental” sobre a filosofia de autores escolásticos medievais. Embora estes últimos se valessem do termo “transcendente”, eles nem mesmo conheciam o termo “transcendental”. A confusão entre ambos os termos não poderia ser mais prejudicial para a leitura de autores medievais.

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15

Pihlström, Sami J. "Death and the Transcendental Subject." Idealistic Studies 46, no. 3 (2016): 323–39. http://dx.doi.org/10.5840/idstudies201882272.

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This paper discusses the philosophy of death and mortality from a transcendental perspective. I first criticize the metaphysically realistic background assumptions of mainstream analytic approaches to the philosophy of death. Secondly, I defend a transcendentally idealistic approach, drawing attention to how the topic of death can be illuminated by means of the notion of the transcendental subject. Thirdly, I identify a problem in this approach: the transcendental subject needs to recognize its own mortality. Fourthly, I propose a pragmatist way out of this problem. This, however, is no way out of the general issue that mortality as a structural element of the human condition provides us with. Rather, pragmatism (joining forces with transcendental philosophy) can show us a way of living with this condition.

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Carl, Brian T. "The Transcendentals and the Divine Names in Thomas Aquinas." American Catholic Philosophical Quarterly 92, no. 2 (2018): 225–47. http://dx.doi.org/10.5840/acpq2018313148.

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Interpreters of Aquinas tend to posit a seamless transition from knowledge of the transcendentals in the abstract to naming God as one, true, and good. Some even suggest that the convertibility of the transcendentals with being implies the unity, truth, and goodness of esse divinum. Others hold simply that the meaning and order of these divine names is founded upon the meaning of the transcendentals. This study: (1) explains why Aquinas avoids “transcendental arguments” for these divine names; (2) argues that truth and goodness, as divine names, are derived not only from the transcendental meanings of these terms but also from specific perfections: namely, truth of intellect and moral goodness; (3) shows that the order of these divine names in the two Summae (being, good, one, true) better reflects the order of the transcendentals as received perfections than their more familiar order in the abstract (being, one, true, good).

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DeRoo, Neal. "The Everyday Power of Liturgy: On the Significance of the Transcendental for a Phenomenology of Liturgy." Religions 12, no. 8 (August 11, 2021): 633. http://dx.doi.org/10.3390/rel12080633.

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The task of this article is to articulate the everyday power of liturgy by clarifying the transcendental significance of ritual action. The paper makes three major claims: first, that liturgical practices function transcendentally, and therefore alter how we experience the world; second, that liturgical practices therefore exercise an immense formative power in our everyday living, including the power to open up or close down the possibility of encountering the sacred in our everyday lives; third, that this power of liturgy can be articulated theoretically through a transcendental phenomenological approach, thereby suggesting that a rigorous phenomenology of liturgy must necessarily include a transcendental element.

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Leung, King-Ho. "The one, the true, the good… or not: Badiou, Agamben, and atheistic transcendentality." Continental Philosophy Review 54, no. 1 (January 13, 2021): 75–97. http://dx.doi.org/10.1007/s11007-020-09526-5.

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AbstractThis article offers a reading of the “transcendental” character of Alain Badiou’s and Giorgio Agamben’s ontologies. While neither Badiou nor Agamben are “transcendental” philosophers in the Kantian sense, this article argues that their respective projects of ontology both recover aspects of the “classical” conception of the transcendentals. Not unlike how pre-modern philosophers conceived of oneness, truth and goodness as transcendental properties of all things, both Badiou’s and Agamben’s ontologies present various structures which can be universally predicated of all being. However, as opposed to the essentialist or even theological tendencies of traditional metaphysics, Badiou’s and Agamben’s ontologies are committedly “inessential” and atheistic at their very core. By replacing the divine names of the one, the true and the good in traditional metaphysics with a new yet quasi-classical transcendental notion of “the void” as a universal predicate of all beings, Badiou’s and Agamben’s works may be regarded as projects that go beyond both the pre-Kantian “theological” and the post-Kantian “subjective” conceptions of transcendental philosophy, thereby marking a new development in the history of western metaphysics.

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Burkhanov, Rafael Ayratovich, and Anastasia Valerievna Dmitrieva. "Ontological and epistemological models of the transcendent and transcendental in ancient metaphysics." KANT 38, no. 1 (March 2021): 83–88. http://dx.doi.org/10.24923/2222-243x.2021-38.18.

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The article is devoted to the analysis of ontological and epistemological models of the transcendent and transcendental in ancient philosophy, which allows us to understand the genesis and foundations of the main variants of metaphysics in classical thought. In general, constructions of ancient Greek thought are characterized by the understanding of the transcendent as "other" being, the higher sphere of the "cosmos of nature", which has specific spatio-temporal properties, which is outside the immanent world of man. Ontological terms, the Cosmos was subdivided into earthly being, in which a man lives, and being "beyond", inaccessible to a man because of his bodily and vital limitations. In epistemological terms the transcendent was considered incomprehensible for sensory cognition, but accessible for cognition of the speculative, although not in full. The metaphysical model of the transcendental created by antiquity did not provide for the existence of an independent "human cosmos" isolated from the external world. The main task of the transcendental method was to determine the conditions by which it is possible to think of the data of empirical observations.

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Arndt, Stephen Wentworth. "Transcendental Method And Transcendental Arguments." International Philosophical Quarterly 27, no. 1 (1987): 43–58. http://dx.doi.org/10.5840/ipq198727141.

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21

Sacks, Mark. "Transcendental constraints and transcendental features." International Journal of Philosophical Studies 5, no. 2 (June 1997): 164–86. http://dx.doi.org/10.1080/09672559708570853.

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22

Allison, Henry. "Transcendental Deduction and Transcendental Idealism." European Journal of Philosophy 24, no. 4 (December 2016): 920–33. http://dx.doi.org/10.1111/ejop.12200.

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23

Gonçalves, Henrique Mendes. "Ego e consciência em Jean-Paul Sartre." Humanidades em diálogo 5 (November 23, 2013): 185–200. http://dx.doi.org/10.11606/issn.1982-7547.hd.2013.106248.

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Serão analisadas aqui as relações entre a primeira concepção sartreana de Ego e a consciência transcendental da fenomenologia, bem como a consequente delimitação de dois campos científicos distintos, que se configuram a partir dessas relações: o da descrição fenomenológica, que se ocupa da consciência transcendental purificada, e o da psicologia, que lida com a estrutura egológica transcendente. Tomaremos como referência bibliográfica fundamental o texto A transcendência do Ego: esboço de uma descrição fenomenológica, publicado em 1936. Ao fim da análise, será apresentada uma série de possíveis problemas resultantes da concepção da consciência como único campo transcendental e imanente, condição de possibilidade para a redução fenomenológica.

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Almeida, Pedro Jonas. "A razão e suas ideias." Studia Kantiana 15, no. 1 (May 23, 2017): 123. http://dx.doi.org/10.5380/sk.v15i1.89203.

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Resumo: O objetivo deste artigo é comentar o que chamaremos de dedução subjetiva das ideias transcendentais da razão pura e introduzir a hipótese que mais parece condizer com a intenção de Kant na Dialética transcendental: a hipótese de Claude Piché. Para tanto, será importante mostrar a relação entre lógica geral e lógica transcendental e como a segunda parece subordinar a primeira nos momentos em que Kant apresenta o problema de um fio condutor para derivar a segunda da primeira. Abstract: The aim of the following article is to comment on what we shall call subjective deduction of the transcendental ideas of pure reason and to present the hypothesis that better seems to adjust with Kant's objective in the Transcendental Dialectics: Claude Piché's hypothesis. In order to fulfill this, it will be important to show the relation between general logic and transcendental logic and how the latter seems to subordinate the former when Kant formulates the problem of the clue to the derivation of the latter from the former.

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Gusli bambang irawan. "Transcendental Communication in MH Saifurrahmi's Nerve Reflex Therapy: An Epistemological Perspective of Irfani." WARAQAT : Jurnal Ilmu-Ilmu Keislaman 8, no. 2 (December 28, 2023): 165–73. http://dx.doi.org/10.51590/waraqat.v8i2.631.

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Transcendental communication is a relatively new concept in the realm of communication studies. It refers to communication between a servant and God, characterized as transcendent or vertical. One instance of this is observed in the phenomenon of nerve reflex therapy by MH Saifurrahmi, where transcendental communication is utilized. Transcendental communication is also a recent development in the field of communication studies. This article examines the transcendental communication phenomenon present in MH Saifurrahmi's nerve reflex therapy in Mayang, Jambi City. The research adopts a qualitative descriptive approach, collecting data through observations, interviews, and documentation. The research findings reveal that in the nerve reflex therapy conducted by MH Saifurrahmi in Mayang, Jambi City, the phenomenon involves the use of "tawasul" (mediation) as a means of transcendental communication directed toward his mentors and elders, ultimately reaching out to Allah. Additionally, prayer gatherings ("sholat hajat") and supplications serve as measures for healing, advised by MH Saifurrahmi before administering nerve reflex therapy. The outcome of this mediation manifests as intuitive insights experienced by MH Saifurrahmi, enabling him to diagnose conditions and recommend herbal remedies tailored for treatment.

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26

Valente, Luisa. "Names That Can Be Said of Everything: Porphyrian Tradition and 'Transcendental' Terms in Twelfth-Century Logic." Vivarium 45, no. 2 (2007): 298–310. http://dx.doi.org/10.1163/156853407x217786.

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

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Stojanovic, Milan. "On impossibility to thinking despair by all its limits." Theoria, Beograd 55, no. 4 (2012): 129–38. http://dx.doi.org/10.2298/theo1204129s.

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The purpose of this essay is a discussion on relationship between virtue and (personal) happiness in Kant?s practical philosophy, regarding his concept of the greatest good, and postulate of God as an attempt of conciliation of their contradiction. And, against the Vukovic?s claim that Kant in his transcendental philosophy conveyed attributes of God to man, it would be highlighted Kant?s need of postulating God and returning again in the game; against contrary A. Kozev, the concept of Transcendent, being-in-itself, will again be interpreted as the result of Kant?s transcendental position, not as its religious relict. The purpose of all of this is to show that when we put the question of personal faith in the field of transcendental ethics, which is for Kant equivalently to postulate of God (the greatest good), it comes to sort of break through of existentialism into Kant?s transcendental philosophy.

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Parker, Michael G. "Transcendental Methods and Transcendental Arguments: A Criticism of Rahner’s Transcendental Theology." Thomist: A Speculative Quarterly Review 63, no. 2 (1999): 191–216. http://dx.doi.org/10.1353/tho.1999.0028.

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Moore, Harry. "The Transcendental Unity of Apperception and Christian Apophaticism." Irish Theological Quarterly 87, no. 4 (October 31, 2022): 334–56. http://dx.doi.org/10.1177/00211400221127126.

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This study provides an original theological interpretation of Immanuel Kant’s (1724–1804) Transcendental Unity of Apperception in light of Nicholas of Cusa’s (1401–1464) apophaticism. The study will show that Kant’s Transcendental Unity contains a thoroughly anti-theological premise. This is namely that our own ‘I think’ grounds the distinction between the transcendent (that which we think but don’t know) and immanent (that which we know). This premise is then contrasted with Cusa’s conception whereby the distinction is grounded in the transcendent itself. Whilst for Kant our thought itself produces the distinction between ‘thinking’ (Denken) and ‘knowing’ (Erkennen), for Cusa the distinction between ‘knowing that’ (quia est), and ‘knowing what’ (quid est) is produced by God himself.

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de Boer, Karin. "Transformations of Transcendental Philosophy: Wolff, Kant, and Hegel." Hegel Bulletin 32, no. 1-2 (2011): 50–79. http://dx.doi.org/10.1017/s0263523200000161.

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Kant's philosophy is generally known as transcendental philosophy or transcendental idealism, terms often thought to describe the inquiry into the subjective conditions of empirical knowledge carried out in theCritique of Pure Reason. On this conception of transcendental philosophy Kant is seen to pursue a project very different from both Wolffian metaphysics and Hegelian speculative science. This view is confirmed by scholars who compare Kant's conception of transcendental philosophy to the Scholastics' conception of ‘transcendentals’ such as unity, truth, and perfection. On their account, there remains a puzzling gap between, on the one hand, the scholastic conception of the most general determinations of all beings and, on the other hand, Kant's investigation into the conditions of possibility of experience.In this article I want to challenge this common view of Kant's transcendental philosophy for two reasons. The first reason concerns the question of how theCritique of Pure Reasonitself should be read. I take the view that in the firstCritiqueKant's primary aim is to determine the conditions of synthetic a priori knowledge rather than to identify the a priori conditions of empirical knowledge. Since metaphysics was traditionally considered to be the discipline that possessed a priori knowledge of things, this view makes good sense of Kant's presentation of theCritique of Pure Reasonas a work intended to transform metaphysics into a science. In this article I hope to clarify the nature of this transformation by determining the elements which Kant's transcendental philosophy has in common with Wolff's ontology, as well as the respects in which Kant turns against Wolff. I thus hope to solve some of the riddles posed by Kant's use of the term ‘transcendental philosophy’ in theCritique of Pure Reason.

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Pecherskyh, Lubov, Nataliia Levchenko, Tetiana Shestopalova, Svitlana Boiko, and Karine Khachaturian. "The category of the transcendental in the Ukrainian postmodern novel." Revista Amazonia Investiga 12, no. 64 (May 30, 2023): 276–81. http://dx.doi.org/10.34069/ai/2023.64.04.28.

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The forms of artistic embodiment of aspects of the category of the transcendent in the texts of Ukrainian postmodernists are the focus of this article which are studied through the analysis of the characters’ worldview, the identification of dominants and meanings of human existence, and the correlation of the vision of the category of the transcendent in the novels with modern spiritual concepts. The most striking authorial concepts of the transcendental in Ukrainian postmodern prose refer to the relationship between the human and divine planes of existence, the mechanisms of transforming inspiration into a literary text, the irrational nature of creativity, the concept of reincarnation, ritual as a way of accessing the realm of the transcendental and the understanding of «nothing» concept.

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Michalska, Anna. "Does Philosophy Require De-Transcendentalization? Habermas, Apel, and the Role of Transcendentals in Philosophical Discourse and Social-Scientific Explanation." Acta Universitatis Lodziensis. Folia Philosophica. Ethica-Aesthetica-Practica, no. 34 (December 30, 2019): 11–30. http://dx.doi.org/10.18778/0208-6107.34.02.

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The heritage of transcendental philosophy, and more specifically its viability when it comes to the problematic of the philosophy of social sciences, has been a key point of dissensus between Jürgen Habermas and Karl-Otto Apel. Whereas Apel has explicitly aimed at a transcendental-pragmatic transformation of philosophy, Habermas has consequently insisted that his formal pragmatics, and the theory of communicative action which is erected upon it, radically de-transcendentalizes the subject. In a word, the disagreement concerns whether transcendental entities have any substantial role to play in philosophical discourse and social-scientific explanations. My aim is to reconstruct how Apel establishes a connection between transcendentals, qua the ideal communicative community and the possibility of non-objectifying self-reflection. As I shall demonstrate, the principles that transcendental pragmatics sees as underlying social actions are not to be understood in a strictly judicial way, as “supernorms.” Rather, they should be conceptualized and used as a means for action regulation and mutual action coordination. Against this backdrop, I show that the concept of the ideal community provides the necessary underpinnings for Habermas’ schema of validity claims and the project of reconstructive sciences.

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Sepúlveda Zambrano, Pedro Horacio. "La complementariedad diferenciada. Acerca del modo de relación de la totalidad de lo (in)condicionado en la lógica transcendental de Kant." Anales del Seminario de Historia de la Filosofía 40, no. 1 (March 1, 2023): 49–56. http://dx.doi.org/10.5209/ashf.78020.

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Este artículo presenta el modo de relación de la totalidad de lo condicionado y lo incondicionado en la lógica transcendental de Kant. Para ello el argumento reconstruye los elementos que abren el tratamiento de la dialéctica transcendental en la Crítica de la razón pura, es decir, la apariencia ilusoria y las Ideas de la razón. Este modo de leer la doctrina de las síntesis transcendentales de lo condicionado y lo incondicionado exhibe la tesis de la complementariedad diferenciada entre ambas regiones, dando a cada una su derecho, lugar y misión.

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Li, Peng, Hongyi Jin, Wei Xi, Changbao Xu, Hao Yao, and Kai Huang. "A Reconfigurable Hardware Architecture for Miscellaneous Floating-Point Transcendental Functions." Electronics 12, no. 1 (January 3, 2023): 233. http://dx.doi.org/10.3390/electronics12010233.

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Transcendental functions are an important part of algorithms in many fields. However, the hardware accelerators available today for transcendental functions typically only support one such function. Hardware accelerators that can support miscellaneous transcendent functions are a waste of hardware resources. In order to solve these problems, this paper proposes a reconfigurable hardware architecture for miscellaneous floating-point transcendental functions. The hardware architecture supports a variety of transcendental functions, including floating-point sine, cosine, arctangent, exponential and logarithmic functions. It adopts the method of a lookup table combined with a polynomial computation and reconfigurable technology to achieve the accuracy of two units of least precision (ulp) with 3.75 KB lookup tables and one core computing module. In addition, the hardware architecture uses retiming technology to realize the different operation times of each function. Experiments show that the hardware accelerators proposed can operate at a maximum frequency of 220 MHz. The full-load power consumption and areas are only 0.923 mW and 1.40×104μm2, which are reduced by 47.99% and 38.91%, respectively, compared with five separate superfunction hardware accelerators.

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Allison, Henry E. "Transcendental Realism, Empirical Realism and Transcendental Idealism." Kantian Review 11 (March 2006): 1–28. http://dx.doi.org/10.1017/s1369415400002223.

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The debate regarding the interpretation of Kant's idealism is usually seen as turning on the best way to understand his transcendental distinction between appearances and things in themselves: that it marks either a contrast between two types of thing (the ‘two-object’ or ‘two-world’ view) or one between two sides or aspects of ordinary empirical objects (the ‘two-aspect’ view). But, even though I have long been associated with the latter camp, I have also thought for many years that this is not the most helpful way to frame the issue. The problem lies in an ambiguity inherent in the two-aspect view. It can be understood either metaphysically, as a thesis about the kinds of properties attributable to empirical objects, that is, as a form of property dualism in which these objects are assigned both phenomenal and noumenal properties, or methodologically, as a contrast between two ways in which such objects can be considered in a philosophical reflection on the conditions of their cognition. Accordingly, I take the fundamental question to be whether transcendental idealism is to be understood in the latter way or as a form of metaphysical dualism (whether as a thing or a property dualism being a matter of relative indifference). And I have further thought that the best way of addressing that question is through a consideration of the view which Kant opposes to transcendental idealism, namely, transcendental realism. If this realism is identified with a particular metaphysical doctrine then transcendental idealism must be as well; but if, as I maintain, transcendental realism cannot be so understood, then neither can Kant's idealism.

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Shaddock, Justin B. "Kant’s Transcendental Idealism and his Transcendental Deduction." Kantian Review 20, no. 2 (June 30, 2015): 265–88. http://dx.doi.org/10.1017/s1369415415000047.

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AbstractI argue for a novel, non-subjectivist interpretation of Kant’s transcendental idealism. Kant’s idealism is often interpreted as specifying how we must experience objects or how objects must appear to us. I argue to the contrary by appealing to Kant’s Transcendental Deduction. Kant’s Deduction is the proof that the categories are not merely subjectively necessary conditions we need for our cognition, but objectively valid conditions necessary for objects to be appearances. My interpretation centres on two claims. First, Kant’s method of self-knowledge consists in his determining what makes our cognitive faculty finite in contrast to God’s infinite cognitive faculty. Second, Kant’s limitation of our knowledge to appearances consists in his developing an account according to which appearances and our finite cognitive faculty are conceived of in terms of each other and in contrast to noumena in the positive sense and God’s infinite cognitive faculty.

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Lau, Chong-Fuk. "Transcendental Concepts, Transcendental Truths and Objective Validity." Kantian Review 20, no. 3 (October 8, 2015): 445–66. http://dx.doi.org/10.1017/s1369415415000175.

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AbstractKant insists that the use of concepts must be subject to empirical conditions if they are to have objective validity. This article analyses Kant’s principle of objective validity, focusing particularly on its application to transcendental concepts such as those of sensibility, understanding and transcendental apperception. It distinguishes between two orders of objective validity, based on Kant’s distinction between empirical and transcendental truths. Since transcendental concepts are pure concepts without spatio-temporal content, their objective validity is of the same second-order kind as that of unschematized categories. This characteristic of transcendental concepts implies that the cognitive powers picked out by them are not particular psychological mechanisms, but rather abstract functional structures. Transcendental concepts owe their objective validity to the realizability of the functional structures by empirical cognizers like humans. This relation in turn helps to explain the nature of transcendental truths.

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Ouweneel, Willem J. "Supratemporality in the Transcendental Anthropology of Herman Dooyeweerd." Philosophia Reformata 58, no. 2 (December 17, 1993): 210–20. http://dx.doi.org/10.1163/22116117-90000066.

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At the time when Scheler, Plessner, and Gehlen are credited with having founded anthropology as a separate branch of philosophy, Herman Dooyeweerd deserves the merit of having created a total view (Gesamtanschauung) of the human person on the basis not of a humanistic but a Christian cosmology.2 He was deeply conscious of the fact that philosophy as such is not capable of fathoming the essence of humankind. Philosophy, in his opinion, is bound to the temporal horizon, while the human ego transcends this horizon. The philosopher acquires a view of this ego only in its relation to God. Since this relation is religious in nature, the knowledge of self is also religious in nature. This true self-knowledge is effected by the revelation of God’s Word in the heart, the religious centre of human existence, through the power of the Holy Spirit. Dooyeweerd’s anthropology is therefore a transcendental anthropology, founded as it is on this transcendental critique of theoretical thought. In this transcendental critique the point of synthesis of theoretical thought is not found in some transcendental logical ego, in the sense of Immanuel Kant, but in the transcendent-religious ego of the human person.

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Slinin, Yaroslav. "TRANSCENDENTAL SOLIPSISM." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 6, no. 1 (2017): 116–39. http://dx.doi.org/10.21638/2226-5260-2017-6-1-116-139.

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Lando, Giorgio, and Giuseppe Spolaore. "Transcendental Disagreement." Monist 97, no. 4 (2014): 592–620. http://dx.doi.org/10.5840/monist201497434.

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Carrasco, Alexandre de Oliveira Torres. "Cinema Transcendental." Discurso 51, no. 1 (June 30, 2021): 133–53. http://dx.doi.org/10.11606/issn.2318-8863.discurso.2021.188280.

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O presente artigo pretende correlacionar elementos críticos e teóricos de certa filosofia francesa, a filosofia francesa que emerge no entreguerras, com elementos críticos (e em alguma medida práticos) que operam na formação da crítica moderna de cinema na França. O sentido dessa correlação é apresentar as possibilidades de uma investigação conjunta com o fim de uma renovação da compreensão e do alcance de ambos empreendimentos.

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Herbert, Gary B. "TRANSCENDENTAL CONSENT." Southwest Philosophy Review 12, no. 2 (1996): 99–122. http://dx.doi.org/10.5840/swphilreview199612233.

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Posteraro, Tano. "Transcendental Stupidity." Symposium 20, no. 2 (2016): 1–21. http://dx.doi.org/10.5840/symposium201620215.

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Gilbert-Walsh, James. "Transcendental Exhaustion." Philosophy Today 50, no. 4 (2006): 387–404. http://dx.doi.org/10.5840/philtoday200650426.

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Nocek, A. J. "Transcendental Biology." Philosophy Today 63, no. 4 (2019): 1155–80. http://dx.doi.org/10.5840/philtoday2020128317.

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This essay shows how Conrad Hal Waddington is at the very center of divergent genealogies of theoretical biology: he is at once remembered for his contribution to epigenetics and complex systems biology (in its current formation) and largely forgotten for the debt that he owes to Alfred North Whitehead’s philosophy of organism. The essay traces Waddington's debt to Whitehead and demonstrates the way in which this conceptual lineage challenges the transcendental conditions of biological knowledge presupposed by the reigning paradigm of complex systems biology.

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Curley, Thomas. "Transcendental Utopias." Newsletter of the Society for the Advancement of American Philosophy 27, no. 83 (1999): 62–63. http://dx.doi.org/10.5840/saap1999278315.

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Guay, Robert. "Transcendental Elitism." International Studies in Philosophy 39, no. 3 (2007): 163–77. http://dx.doi.org/10.5840/intstudphil200739320.

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Herrero, F. Javier. "HERMENÊUTICA TRANSCENDENTAL." Síntese: Revista de Filosofia 36, no. 115 (March 30, 2010): 173. http://dx.doi.org/10.20911/21769389v36n115p173-196/2009.

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O autor tenta mostrar que a virada lingüística, realizada por Heidegger a partir de sua transformação hermenêutica da fenomenologia, leva consigo uma identificação de “linguagem” e “razão”, que terá como conseqüência uma destranscendentalização da razão, na medida em que a abertura lingüística do mundo se torna instância última de validade de toda experiência intramundana, de todo acontecer da verdade, o qual supõe a primazia do significado sobre a referência e, finalmente, a primazia da dimensão semântica sobre a pragmática (como medium do entendimento). Gadamer aprofunda as condições de possibilidade do entendimento mostrando a nossa pertença à tradição, de forma que a linguagem constitui o verdadeiro acontecer hermenêutico, na medida em que vem à fala o dito na tradição. Essa conexão com a tradição é vista como “fonte de verdade”, de forma que assegura o poder normativo da tradição, e continua o processo de destranscendentalização. Apel mostrará que a raiz deste processo redutor se encontra na equiparação das condições de possibilidade da compreensão do sentido com as condições de possibilidade da validade intersubjetiva da compreensão. Mas ele encontrará a resposta à pergunta pela validade, não numa ontologia temporal do compreender entendida como acontecer da verdade, mas em idéias regulativas no sentido de Kant e Peirce. Estas se mostram capazes de orientar normativamente a compreensão, possibilitando assim uma nova retranscendentalização da hermenêutica, não só compatível com a historicidade de toda constituição de sentido, mas de forma que permite a reconstrução do passado parra uma apropriação crítica das tradições culturais e a projeção de um novo futuro cada vez mais humano.Abstract: The author intends to show that the linguistic turn taken by Heidegger with his hermeneutical transformation of phenomenology, carries with it an identification between “language” and “reason”, which will lead to a detranscendentalization of the reason, in so far as the linguistic opening of the World becomes the ultimate instance of the value of all intermundane experience and of all happenings of truth, which supposes the precedence of meaning over reference and, finally, the precedence of the semantic dimension over the pragmatic one (as a medium of understanding). Gadamer furthers the conditions of the possibility of understanding showing our belonging to tradition, so that language constitutes the true hermeneutic happening, in so far as what is uttered is the spoken word of tradition. The connection with tradition is seen as “the source of all truth,” so that what he proposes secures the normative power of tradition and advances the detranscendentalization process. Apel will show that the root of this reductive process can be found in the equalization between the conditions of the possibility of the understanding of meaning and those of the possibility of the intersubjective validity of understanding. However, he will find an answer to the question of validity, not in a temporal ontology of understanding comprehended as a happening of truth, but in regulative ideas according to Kant and Peirce. Those ideas are able to normatively orient understanding, allowing for a new hermeneutical retranscendentalization, which is compatible with the historicity of any constitution of meaning in such a way that it enables the reconstruction of the past in view of a critical appropriation of cultural traditions and the projection of a new future, increasingly more human.

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Wardy, Robert. "Transcendental Dialectic." Phronesis 36, no. 1 (1991): 88–106. http://dx.doi.org/10.1163/156852891321052831.

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Boudreau, Gordon V. "Transcendental Sport." Thought 67, no. 1 (1992): 74–87. http://dx.doi.org/10.5840/thought199267133.

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Journal articles on the topic 'Transcendental'

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