Was Kant a nonconceptualist?

I criticize recent nonconceptualist readings of Kant’s account of perception on the grounds that the strategy of the Deduction requires that understanding be involved in the synthesis of imagination responsible for the intentionality of perceptual experience. I offer an interpretation of the role of understanding in perceptual experience as the consciousness of normativity in the association of one’s representations. This leads to a reading of Kant which is conceptualist, but in a way which accommodates considerations favoring nonconceptualism, in particular the primitive character of perceptual experience relative to thought and judgment.

Did Kant Respect Persons?

The illusion that Kant respects persons comes from ascribing contemporary meanings to purely technical terms within his second formulation of the categorical imperative, “[A]ct so that you treat humanity, whether in your own person or in that of another, always as an end and never as a means only”. When we realize that “humanity” means rational nature and “person” means the supersensible self (homo noumenon), we find that we are to respect, not human selves in all their diversity (homo phaenomenon), but rational selves in all their sameness, in their unvarying conformity to the universal principles of pure practical reason. Contemporary individualism gets no support from Kant. This revised version was published online in August 2006 with corrections to the Cover Date.     

Has foundationalism been refuted?

Conclusion It is no part of my purpose in this paper to advocate Minimal Foundationalism. In fact I believe there to be strong objections to any form of foundationalism, and I feel that some kind of coherence or contextualist theory will provide a more adequate general orientation in epistemology. Will and Lehrer are to be commended for providing, in their different ways, important insights into some possible ways of developing a nonfoundationalist epistemology. Nevertheless if foundationalism is to be successfully disposed of it must be attacked in its most defensible, not in its most vulnerable, form. Although Will and Lehrer reveal weaknesses in historically important forms of foundationalism, it has been my aim in this paper to show that their arguments leave untouched the more modest and less vulnerable form I have called Minimal Foundationalism, a form approximated to by the most prominent contemporary versions of the position. It is to be hoped that those who are interested in clearing the decks for an epistemology without foundations will turn their critical weapons against such modest and careful foundationalists as Chisholm, Danto, and Quinton     

Who Has the Power?

SUMMARY

“Who Has the Power” describes the impact of a wife's change in role on her husband. Despite the seemingly harmonious nature of traditional gender behavior, uni-dimensional roles cannot sustain a dynamic marriage. In order for a lively marriage to be sustained, both partners must alter their style of relating when either one changes. When this is achieved, the couple moves from an illusion of themselves and the coupling and can begin to deal with the reality of who they are.     

What is Philosophical about Kant’s Anthropology?

Abstract

In this essay, I argue that Kant’s Anthropology from a Pragmatic Point of View is fundamentally about the sphere of civilization, and, with this, a particular kind of philosophical self-understanding. By civilization, Kant means to indicate the process by which human beings transform their inner natures based on pragmatic or prudential considerations born of our living together. Civilization is what we do to ourselves in order to get along with others with whom we share the earth. In the Anthropology, what we come to understand about ourselves is the possibility of transforming our inner natures based on our will.     

What is nonconceptualism in Kant’s philosophy?

The aim of this paper is to critically review several interpretations of Kantian sensible intuition. The first interpretation is the recent construal of Kantian sensible intuition as a mental analogue of a direct referential term. The second is the old, widespread assumption that Kantian intuitions do not refer to mind-independent entities, such as bodies and their physical properties, unless they are brought under categories. The third is the assumption that, by referring to mind-independent entities, sensible intuitions represent objectively in the sense that they represent in a relative, perspective-independent manner. The fourth is the construal of Kantian sensible intuitions as non-conceptual content. In this paper, I support the alternative view that Kantian sensible representation is to be seen as iconic de re presentation of objects without representational content.     

Hilary Putnam And Immanuel Kant: Two `Internal Realists'?

Since 1976 Hilary Putnam has drawn parallels between his `internal',`pragmatic', `natural' or `common-sense' realism and Kant's transcendentalidealism. Putnam reads Kant as rejecting the then current metaphysicalpicture with its in-built assumptions of a unique, mind-independent world,and truth understood as correspondence between the mind and that ready-madeworld. Putnam reads Kant as overcoming the false dichotomies inherent inthat picture and even finds some glimmerings of conceptual relativity inKant's proposed solution. Furthermore, Putnam reads Kant as overcoming thepernicious scientific realist distinction between primary and secondaryqualities, between things that really exist and their projections, adistinction that haunts modern philosophy. Putnam's revitalisation of Kantis not just of historical interest, but challenges contemporary versions ofscientific realism. Furthermore, Putnam has highlighted themes which havenot received the attention they deserve in Kantian exegesis, namely, theproblematic role of primary and secondary qualities in Kant's empiricalrealism, and the extent of Kant's commitment to conceptual pluralism.However, I argue that Putnam's qualified allegiance to Kant exposes him tosome of the same metaphysical problems that affected Kant, namely, thefamiliar problem of postulating an absolute reality (Ding an sich), while atthe same time disavowing the meaningfulness of so doing. In conclusion Isuggest that Putnam might consider Hegel's attempts to solve this problem inKant as a way of furthering his own natural realism.     

Is Kant a Moral Constructivist or a Moral Realist?

Abstract: The dominant interpretation of Kant as a moral constructivist has recently come under sustained philosophical attack by those defending a moral realist reading of Kant. In light of this, should we read Kant as endorsing moral constructivism or moral realism? In answering this question we encounter disagreement in regard to two key independence claims. First, the independence of the value of persons from the moral law (an independence that is rejected) and second, the independence of the content and authority of the moral law from actual acts of willing on behalf of those bound by that law (an independence that is upheld). The resulting position, which is called not ‘all the way down’ constructivism, is attributed to Kant.     

Foucault’s Kant

The Journal of Value Inquiry -     

Kant’s Racism

After a long period of comparative neglect, in the last few decades growing numbers of philosophers have been paying attention to the startling contrast presented between Kant’s universal moral theory, with its inspiring enlightenment ideas of human autonomy, equality and dignity and Kant’s racism. Against Charles Mills, who argues that the way to make Kant consistent is by attributing to him a threshold notion of moral personhood, according to which some races do not qualify for consideration under the categorical imperative, I argue that Kant cannot be made consistent on race, and that rather than trying to make him so, we should use the example of Kant’s racism to tell us something about the nature of racism. I argue that Kant’s own moral philosophy and moral psychology in fact give some materials for thinking about his racism, and about racism.     

Did Kant Conflate the Necessary and the A Priori?

It is commonly accepted by Kant scholars that Kant held that all necessary truths are a priori, and all a priori knowledge is knowledge of necessary truths. Against the prevailing interpretation, I argue that Kant was agnostic as to whether necessity and a priority are co‐extensive. I focus on three kinds of modality Kant implicitly distinguishes: formal possibility and necessity, empirical possibility and necessity, and noumenal possibility and necessity. Formal possibility is compatibility with the forms of experience; empirical possibility is compatibility with the causal powers of empirical objects; noumenal possibility is compatibility with the causal powers of things in themselves. Because we cannot know the causal powers of things in themselves, we cannot know what is noumenally necessary and what is noumenally contingent. Consequently, we cannot know whether noumenal necessity is co‐extensive with a priority. Therefore, for all we know, some a priori propositions are noumenally contingent, and some a posteriori propositions are noumenally necessary. Thus, contrary to the received interpretation, Kant distinguishes epistemological from metaphysical modality.     

The theological virtues. Aquinas did,but did Kant?

Recent studies in virtue ethics devote little attention to the theological virtues. After a short introduction into the history of the theological virtues a comparative investigation of realist and constructivist ethics is carried out. Using Thomas Aquinas as point of reference the author discusses possible Kantian vindication of the theological virtues through Onora O'Neills constructivist ethics. In conclusion the authors holds that there are surprising convergences concerning Kant's notion of hope and that of Aquinas in regard to the function of the theological virtues.