Kant’s Transcendental Idealism and Empirical Realism

The core claims of transcendental idealism are examined, according to which empirical objects and empirical selves are appearances and not things in themselves, and pure space and time are nothing but forms of sensibility. Kant is shown to be a relationalist about empirical space and time in holding that empirical space and time are constituted by the spatial and temporal determinations of empirical objects. Furthermore, it is explicated how Kant can be both a transcendental idealist and an empirical realist about empirical objects, empirical selves, and empirical space and time, and how his idealism differs from transcendental realism, as well as from ordinary idealism such as Berkeley’s.

Attunement and Being-With

Both Wittgenstein and Heidegger emphasize the public nature of the everyday: we not only share our world with others, but the intelligibility of that world finds public articulation. Wittgenstein emphasizes our attunement in sharing forms of life and constantly invokes the first person plural in talking about what ‘we’ do. This chapter offers a deflationary account of this ‘we’, resisting conventionalist and transcendental idealist readings. Heidegger’s account of Dasein as being-with takes on darker tones, as he describes the levelling influence of das Man, whereby we unreflectively align ourselves with what ‘one’ does. Contrary to some interpreters, the author argues that the influence of das Man, while inescapable, is not also suffocating, and that Heidegger’s account of distantiality allows us to see that we constantly maintain a necessary distance from das Man.

Immanuel Kant

Agamben’s complicated engagement with Immanuel Kant celebrates the brilliance of the German idealist’s thought by disclosing its condemnatory weight in Western philosophy. Kant was writing in the midst of burgeoning industrial capitalism, when each new scientific discovery seemed to push back the fog of religion in favour of science and reason; meanwhile Agamben’s work develops in concert with the crises of advanced capitalism and borrows significantly from those philosophers who endured the most demoralising upheavals of the first half of the twentieth century. Whatever lanugo Kant was eager for us to shed in the name of individual freedom,1 Agamben sees in this crusade for civic maturity a surprising prescience: ‘[I]t is truly astounding how Kant, almost two centuries ago and under the heading of a sublime “moral feeling,” was able to describe the very condition that was to become familiar to the mass societies and great totalitarian states of our time’ (HS 52). To a remarkable extent, Agamben finds that Kant’s transcendental idealist frame of thought lays the philosophical foundation for the state of exception.

Normativity of Scientific Law in the Perspective of Neo-Kantian Schools of Thought

Scientific normativity of law conceived as a character inherent in legal science as a sui generis. Jurisprudence basically studies the law, something that initially emerged from the dogmatic belief in philosophy. Dogmatism refuse to alter beliefs one iota. The teachings of dogmatic philosophy stem from the teachings of Plato and reflected in the legal enforceability. Dogmatism in the law is reflected in the Corpus Juris Civilis. Along with the development of post Era Scholastic philosophical thinking, the philosophy synthesizes thought between dogmatic thinking and skeptic has appeared in the Age of Enlightenment. This idea is reflected in Transcendental Idealist philosophy thought of Immanuel Kant. The core idea is that real human beings are given the ability to understand based on empirical experience and actually also able to gain an understanding of the human being that is the essence of symptoms. Transcendental Idealist, thus dynamic, moving to look for values that are useful for life. Transcendental Idealist thought then be adopted Kelsen in the teaching of normativity in legal positivism. Normativity in the teachings of Hans Kelsen’s legal positivism derived from the integration of empirical positivism and idealistic empiricism.

NORMATIVITAS KEILMUAN HUKUM DALAM PERSPEKTIF ALIRAN PEMIKIRAN NEO-KANTIAN

Scientific normativity of law conceived as a character inherent in legal science as a sui generis. Jurisprudence basically study the law, something that initially emerged from the dogmatic belief in philosophy. Dogmaticism refuse to alter beliefs one iota. The teachings of dogmatic philosophy stems from the teachings of Plato (428-347 BC) and is reflected in the legal enforceability. Dogmaticism in the law is reflected in the Corpus Juris Civilis. Along with the development of post Era Scholastic philosophical thinking, the philosophy synthesizes thought between dogmatic thinking and skeptic has appeared in the Age of Enlightment.This idea is reflected in Transcendental Idealist philosophy thought of Immanuel Kant (1724 to 1804). The core idea is that real human beings are given the ability tounderstand based on empirical experience and actually also able to gain an understanding of the human being that is the essence of symptoms. Transcendental Idealist, thus dynamic, moving to look for values that are useful for life. Transcendental Idealist thought then be adopted Kelsen (18811973) in the teaching of normativity in legal positivism (legal positivism). Normativity in the teachings of Hans Kelsen’s legal positivismderived from the integration of empirical positivism and idealistic positivism.Keywords : Normativity, Neo-kantian, Hans Kelsen, Transsendental IdealisNormativitas keilmuan hukum dikonsepsikan sebagai karakter yang melekat pada keilmuan hukum sebagai cabang ilmu yang bersifat sui generis.Disebut demikian karena ilmu hukum pada dasarnya mempelajari hukum, sesuatu yang pada awalnya dimunculkan dari pemikiran filsafat yang beraliran dogmatik. Pemikiran filsafat dogmatik menolak alternatif keyakinan (belief) lain dalam berpikir. Pemikiran filsafat dogmatik bermula dari ajaran Plato (428-347 SM) dan tercermin dalam keberlakuanhukum. Dogmatika dalam hukum sangat tercermin dalam Corpus Juris Civilis. Seiring dengan perkembangan pemikiran filsafat pasca Era Skolastik, maka pemikiran filsafat yang mensintesakan antara pemikiran dogmatik dan skeptik telah muncul di Era Pencerahan.Pemikiran tercermin dari filsafat pemikiran Transendental Idealis dari Immanuel Kant (1724-1804). Inti pemikirannya adalah bahwa manusia sesungguhnya diberi kemampuan untuk memahami berdasarkan pengalaman empirisdan sesungguhnya pula manusia mampu mendapat pengertian tentang gejala yang bersifat esensi. Transendental Idealis, dengan demikian bersifat dinamis, bergerak untuk mencari nilai-nilai yang berguna untuk kehidupan. Pemikiran Transendental Idealis inilah yang kemudian menjadi landasan pemikiran Hans Kelsen (1881-1973) dalam mengajarkan normativitas dalam positivisme hukum (legal positivism). Normativitas dalam positivisme hukum ajaran Hans Kelsen bersumber dari integrasipositivisme empiris dan empirisme idealis.Kata Kunci : Normativitas, Neo-kantian, Hans Kelsen, Transsendental Idealis

Hermann von Helmholtz's Empirico-Transcendentalism Reconsidered: Construction and Constitution in Helmholtz's Psychology of the Object

ArgumentThis paper aims at contributing to the ongoing efforts to get a firmer grasp of the systematic significance of the entanglement of idealism and empiricism in Helmholtz's work. Contrary to existing analyses, however, the focal point of the present exposition is Helmholtz's attempt to articulate a psychological account of objectification. Helmholtz's motive, as well as his solution to the problem of the object are outlined, and interpreted against the background of his scientific practice on the one hand, and that of empiricist and (transcendental) idealist analyses of experience on the other. The specifically psychological angle taken, not only prompts us to consider figures who have hitherto been treated as having only minor import for Helmholtz interpretation (most importantly J.S. Mill and J.G. Fichte), it furthermore sheds new light on some central tenets of the latter's psychological stance that have hitherto remained underappreciated. For one thing, this analysis reveals an explicit voluntarist tendency in Helmholtz's psychological theory. In conclusion, it is argued that the systematic significance of Helmholtz's empirico-transcendentalism with respect to questions of the mind is best understood as an attempt to found his empirical theory of perception in a second order, normative account of epistemic subjectivity.