The Supreme Principle of Hume's Theory of Understanding

2005 ◽  
pp. 572-592
Author(s):  
Wayne Waxman
Keyword(s):  
2014 ◽  
Vol 36 (1) ◽  
pp. 81-93
Author(s):  
Dirk Setton

At the climax of George Cukor's Gaslight, a film melodrama from 1944, the female protagonist utters the phrase ‘I am mad’ which Stanley Cavell takes to reveal her Cogito. As such, the formula seems to be a perfect exemplification of Derrida's central point in Cogito and the History of Madness, namely that there is ‘a value and a meaning of the Cogito’, detectable in Descartes's Mediations, which welcomes madness as its genuine and necessary possibility. But how can we conceive of the ‘I think’—the supreme principle of transcendental philosophy constituting the objectivity of cognition and experience—as embracing unreason as its own condition? This article attempts to highlight a quasi-transcendental interpretation of Derrida's answer to this question: deconstruction reveals a certain irony at the core of the primary text of transcendental philosophy. I argue that the formula ‘I am mad’ contains the decisive key to the argument: the irony of the Cogito consists in the fact of its double transcendental functioning—a transcendental function in the ‘middle’ form and a transcendental function in the active form.


2016 ◽  
Vol 1 (1-2) ◽  
pp. 86-109 ◽  
Author(s):  
Zeke Mazur

Throughout Enneads ii.9[33], commonly called Against the Gnostics, Plotinus repeatedly complains that the gnostics claim to possess an extraordinary capability to undertake a visionary ascent beyond the divine Intellect itself so as to attain the transcendent (and hyper-noetic) deity: a claim which he considers the height of arrogance. Plotinus further implies that this gnostic claim was in some way connected with the disparagement of Plato and the Greek philosophical tradition. No explicit trace of such disparagement has been found. This paper argues that (1) the extant Platonizing Sethian corpus, and in particular the tractate Zostrianos (nhc viii,1), envisions a complex hierarchy of types of souls, each correlated with both a different potential for visionary ascent and a corresponding position in the postmortem cycle of transmigration; that (2) Zostrianos tacitly suggests that the non-Sethian academic Platonists are those condemned to exile in the intermediary strata due to their cognitive overreach for the Good in the absence of Sethian revelation, and that (3) this reflects a gnostic deployment—against the Platonists themselves—of the supposedly Platonic injunction (in the 2nd Letter) that the soul’s attempt to comprehend the supreme principle, with which the soul has no kinship, inevitably leads to a fall into evil.


1999 ◽  
Vol 3 ◽  
pp. 18-40 ◽  
Author(s):  
Berys Gaut ◽  
Samuel Kerstein

At the core of Kant's Groundwork of the Metaphysics of Morals lies his ‘derivation’ of the categorical imperative: his attempt to establish that, if there is a supreme principle of morality, then it is this imperative. Kant's argument for this claim is one of the most puzzling in his corpus. The received view, championed by Aune and Allison, is that there is a fundamental gap in the argument, which Kant elides by means of a simple but deadly confusion, thus robbing the argument of all validity. We will here contest the received view, as well as Korsgaard's alternative interpretation of the argument. In place of these positions we will offer a reconstruction of the derivation which reveals its coherence and force. We will show that it illuminates some interesting grounds for rejecting certain candidates, including a utilitarian principle, for status as the supreme principle of morality. While certainly not free of all defects, the argument will be shown to be far more powerful and interesting than it has commonly been held to be.


Author(s):  
Alison Laywine

This chapter is in three parts. The first part considers the aim of Kant’s Transcendental Deduction, as presented in the second edition of the Critique. It claims programmatically that the aim of §15 to §20 is to disclose the necessary conditions of thinking, while that of the remaining sections—culminating in §26—is to show that these conditions make thinking possible insofar as they lay the foundation of a cosmology of experience. The second part of the chapter opens a two-chapter long study of Kant’s account of thinking and its conditions in the B-Deduction. It examines §15 and §16 of the B-Deduction and attempts to clarify Kant’s statement of the supreme principle of all human knowledge: the manifold of given representations must be brought under the synthetic unity of pure apperception. The third part of the chapter focuses on §17 and Kant’s conception of the relation between knowledge and its object. It compares and contrasts this conception with its counterpart in the Duisburg Nachlaß. It argues that §17 of the B-Deduction tries to correct the dubious idealism implied by the counterpart conception of the Duisburg Nachlaß.


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