scholarly journals La potencia de la ficción en el pensamiento nietzscheano

2019 ◽  
pp. 161-176
Keyword(s):  
Pure Reason ◽  
Critique Of Pure Reason ◽  
Phenomenal World ◽  
The World ◽  
The Creation ◽  
Late Works

La potencia de la ficción en el pensamiento nietzscheano Resumen analítico.-El presente trabajo analiza las implicancias de la ficción sobre la posibilidad del conocimiento y la razón. Partiendo desde la obra de Nietzsche, se recorrerá las diferentes valencias de la ficción tanto en sus obras tempranas como tardías. En tanto el conocimiento, se partirá de la propedéutica realizada por Kant en La crítica de la razón pura haciendo al distinguir entre el mundo fenoménico y el mundo nouménico. Clarificando la metodología kantiana en la obra citada se puede observar cómo las ideas de la razón poseen una faceta ficcional. En el eje de la Razón como nuevo Dios, emerge la propuesta arkhica de un ordenamiento que es la raíz de la metafísica occidental. La mitologización de la razón, tal como lo menciona Adorno, es la creación de una nueva ficción que da sentido a la existencia. Por ello, la logicización del lenguaje, como lo detecta Cacciari, es la respuesta encontrada por Nietzsche en la propia razón para la formulación de un sentido aprehensible de mundo. Palabras claves: Ficción -Razón -Conocimiento -Mitologización –Arkhé The power of fiction in the nietzschean thought Abstract.-This paper analyzes the implications of fiction on the possibility of knowledge and reason. Starting from Nietzsche's work, the different valences of fiction will be traversed in both his early and late works. Concerning knowledge, it will be based on the propaedeutic realized by Kant in Critique of pure reason, distinguishing between the phenomenal world and the noumenal world. Clarifying the Kantian methodology in the cited work, one can see how the ideas of reason have a fictional facet. Being Reason the new God, the arkhica proposal of an order that is the root of western metaphysics emerges. The mythologization of reason, as Adorno mentions it, is the creation of a new fiction that gives meaning to existence. Therefore, the logicization of language, as Cacciari mentions, is the answer found by Nietzsche in his own reason for the formulation of an apprehensive sense of the world. Keywords: Fiction -Reason -Knowledge -Mythologization -Arkhé

The Scope of Reason: An Epistle to the Persians

1984 ◽  
Vol 17 ◽  
pp. 195-208
Author(s):  
Renford Bambrough
Keyword(s):  
International Symposium ◽  
World Wide ◽  
Pure Reason ◽  
Critique Of Pure Reason ◽  
Western Thought ◽  
The West ◽  
World Views ◽  
Limits Of Knowledge ◽  
The Creation ◽  
Dialogue Among Civilizations

‘Does the planetary impact of Western thought allow for a real dialogue among civilizations?’ This arresting question was set to the lecturers at the first international symposium of the Iranian Centre for the Study of Civilizations, which took place in Tehran in October 1977. Plans were made for a second symposium to be held in January 1979 under the title ‘The Limits of Knowledge According to Different World-views’. The Director's letter of invitation amplified the theme in a series of questions:For instance, is the agnosticism which has now extended to a world-wide level the consequence of the destruction of objective reason, namely the universal logos, as conceived earlier in the great metaphysical doctrines of the East and the West? Is there any organic link among these: the creation of modern political myths, the individual's fragmentation and the reduction of thought to its mere instrumentality? Is knowledge limited solely to our calculating reason or can it lead to spheres raising us above the limits determined by Kant in his Critique of Pure Reason?

Gottlob Ernst Schulzes skeptizistische Kant-Kritik in ihrer Relevanz für Arthur Schopenhauers Systemkonstitution

Kant-Studien ◽  
2018 ◽  
Vol 109 (1) ◽  
pp. 124-146
Author(s):  
Daniel Elon
Keyword(s):  
Transcendental Philosophy ◽  
Positive Answer ◽  
Critical Reception ◽  
Arthur Schopenhauer ◽  
Pure Reason ◽  
Critique Of Pure Reason ◽  
The World

Abstract: In 1792, Gottlob E. Schulze published one of the most important treatises in the era of the early critical reception of Kant’s transcendental philosophy: the skeptical treatise Aenesidemus. One of Schulze’s later students was the young Arthur Schopenhauer, whose examination of Kant’s philosophy was significantly influenced by Schulze. In this paper, it shall be established that this influence isn’t limited solely to the details of Schopenhauer’s critique of Kantian thinking, but rather extends to the systematic unfolding of Schopenhauer’s philosophy as a whole. In this respect, Schopenhauer’s The World as Will and Representation can be understood as a direct, positive answer to the questions left open by Schulze’s debate on the internal problems of Kant’s Critique of Pure Reason.

Cartography and Autobiography

2020 ◽  
pp. 263-288
Author(s):  
Alison Laywine
Keyword(s):  
Special Problem ◽  
Pure Reason ◽  
Critique Of Pure Reason ◽  
Transcendental Deduction ◽  
Inner Sense ◽  
Empirical World ◽  
The World ◽  
Self Knowledge ◽  
Special Case

This chapter completes the examination, started in Chapter Four, of the second half of the Transcendental Deduction, as found in the second edition of Kant’s Critique of Pure Reason. The focus of this chapter is §24 and §25. The special problem of these sections is empirical self-knowledge. The author argues that Kant treats self-knowledge as a special case of the cosmology of experience: the problem is how I situate myself in the empirical world. The solution to the problem is to build up in thought an understanding of the world by legislating universal laws to nature by means of the categories and to map my geographical and historical place in the world by means of the cartographic resources available to the productive imagination. The chapter has two parts. The first part is devoted to a paradox Kant claims to be associated with self-affection. It tries to understand his claim as a reflection on his own views in the mid-1770s about self-apprehension by inner sense and apperception. The second part of the chapter is devoted to the specialized cartography Kant takes to be involved in empirical self-knowledge and considers how Kant distinguishes between biography and autobiography.

TRANSIENT GLOBAL AMNESIA AND KANTIAN PERCEPTION

Think ◽  
2014 ◽  
Vol 13 (38) ◽  
pp. 69-72
Author(s):  
Stephen Hetherington
Keyword(s):  
Transient Global Amnesia ◽  
Pure Reason ◽  
Critique Of Pure Reason ◽  
The World ◽  
Global Amnesia

Kant's monumental Critique of Pure Reason (1781/1787) begins with his account of perception. Look around you. An experience is the result. You seem to see a chair and a person, say – your spouse at rest. A welcome sight. A gift from the world, in more than one sense. Yet not all aspects of the experience – even perhaps of its content – are coming to you from the world, according to Kant. What else is involved?

Kant on the Ideality of Space

1988 ◽  
Vol 18 (2) ◽  
pp. 271-286 ◽  
Author(s):  
Kenneth Rogerson
Keyword(s):  
Transcendental Idealism ◽  
Pure Reason ◽  
Critique Of Pure Reason ◽  
Sense Data ◽  
The World ◽  
Independent Reality

In the Critique of Pure Reason Kant argues for a position he calls transcendental idealism. And although it comes as no surprise to claim that Kant was an idealist, it is far from clear how this idealism should be understood. Traditionally, Kant’s idealism has been understood as a version of phenomenalism. ‘Objects of experience’ (appearances) are constructions of mental data caused by mind independent reality (the realm of things in themselves). This reading has been labeled the ‘ontological’ interpretation since on this view ‘objects of experience’ are ontologically dependent on our minds and ontologically distinct from the world outside of our minds. And, corresponding to the supposed ‘two worlds’ of objects, it is thought that Kant allows for two perspectives from which objects can be described. Human descriptions are limited to the mere collections of sense data while God can describe the set of objects outside our mind as they really are ‘in themselves.’

scholarly journals Substance, change and matter in the Analogies of Experience of Kant’s Critique of Pure Reason.

2020 ◽  
Vol 7 (2) ◽  
pp. 11-32
Author(s):  
Jacinto Rivera de Rosales
Keyword(s):  
A Priori ◽  
Pure Reason ◽  
Critique Of Pure Reason ◽  
Phenomenal World ◽  
Empirical Reality ◽  
Time Space ◽  
The Subject

This article explains in ten points the concepts of substance, change and matter that appear in the transcendental Analytics of Kant’s Critique of Pure Reason as categories and schemes, as well as how they function in the Analogies of Experience. It aims to demonstrate how the category in general, and that of substance in particular, are, in their transcendental ideality, a strategy of the subject to order and objectify the phenomenal world. It establishes that change is also necessary a priori, that both change (accident) and persistence (substance), as well as all appearances, are finite and limited. This would lead to the affirmation that only matter, transcendental matter, is entirely persistent; however, transcendental matter is not a sensible object and therefore those sensible objects that relatively persist in time-space are the only empirical reality of the substance. Finally, matter is made up of forces, and given that there is nothing simple in matter, it can be inferred that empirical substance is nothing other than a field of forces. Recebido / Received: 14.6.2019.Aprovado / Approved: 1.8.2019.

scholarly journals Kant’s critique of pure reason and the dogmatism of metaphysics

2021 ◽  
Vol 64 (1) ◽  
pp. 23-30
Author(s):  
Aleksandar Lukic
Keyword(s):  
A Priori ◽  
Philosophical Tradition ◽  
A Priori Knowledge ◽  
Pure Reason ◽  
Critique Of Pure Reason ◽  
Copernican Revolution ◽  
The World ◽  
Priori Knowledge

In this paper, the author explores Kant?s Copernican revolution that departs from philosophical tradition. Kant challenges a view that the existence of the world (with the totality of all laws that hold in it) is independent of the knower. In view of that, the main focus is on Kant?s analysis of the meaning of a priori knowledge and the critique of old (dogmatic) metaphysics. The aim of this critique, however, was not the dismissal of metaphysics as such, but rather the transcendental foundation of a new one.

The Scope of Reason: An Epistle to the Persians

1984 ◽  
Vol 17 ◽  
pp. 195-208 ◽  
Author(s):  
Renford Bambrough
Keyword(s):  
International Symposium ◽  
World Wide ◽  
Pure Reason ◽  
Critique Of Pure Reason ◽  
Western Thought ◽  
The West ◽  
World Views ◽  
Limits Of Knowledge ◽  
The Creation ◽  
Dialogue Among Civilizations

‘Does the planetary impact of Western thought allow for a real dialogue among civilizations?’ This arresting question was set to the lecturers at the first international symposium of the Iranian Centre for the Study of Civilizations, which took place in Tehran in October 1977. Plans were made for a second symposium to be held in January 1979 under the title ‘The Limits of Knowledge According to Different World-views’. The Director's letter of invitation amplified the theme in a series of questions:For instance, is the agnosticism which has now extended to a world-wide level the consequence of the destruction of objective reason, namely the universal logos, as conceived earlier in the great metaphysical doctrines of the East and the West? Is there any organic link among these: the creation of modern political myths, the individual's fragmentation and the reduction of thought to its mere instrumentality? Is knowledge limited solely to our calculating reason or can it lead to spheres raising us above the limits determined by Kant in his Critique of Pure Reason?

Animals and Objectivity

2020 ◽  
pp. 42-65 ◽  
Author(s):  
Colin McLear
Keyword(s):  
Mental State ◽  
Alternative Interpretation ◽  
Pure Reason ◽  
Conceptual Representation ◽  
Critique Of Pure Reason ◽  
Spatial Continuity ◽  
Objective World ◽  
Animal Mind ◽  
The World ◽  
Cognitive Principles

This chapter examines the question of whether animals could ever, on Kant’s account, enjoy objective representational states of their environment by addressing Kant’s discussion of the conditions under which a mental state can be said to enjoy what Kant calls a ‘relation to an object’. I examine Kant’s discussion of this relation in the B-Deduction of the Critique of Pure Reason, which is standardly interpreted as arguing that a ‘relation to an object’ is possible only with the presence of intellectual faculties, and thus with the capacity for conceptual representation and judgment. I present an alternative interpretation that emphasizes the importance, in reading Kant’s argument, of distinguishing between acquaintance (Kenntnis) and cognition (Erkenntnis). On this alternative picture, although an animal does not rationally cognize the objective world, the world with which the animal mind is nevertheless acquainted is a world with particular qualities bundled or unified according to basic cognitive principles such as spatial continuity, cohesion, or proximity. I thus argue that there is a plausible interpretive case for Kant’s holding that animals enjoy objective states in a relevant sense of ‘objective’ but do not represent ‘objects’ in the sense with which Kant is primarily concerned in the Critique of Pure Reason.

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