共查询到20条相似文献,搜索用时 421 毫秒
1.
索恩-雷特尔第一次明确提出用历史唯物主义的方式重新解读康德的"认识论革命",在他这里,康德的认识论构架本身是商品生产中发生的特定历史结果,知识的形式能够先验于感性世界,恰恰因之于脑力劳动从体力劳动中的历史性挣脱和分离。这种分离遮蔽了劳动创造性关系在商品交换活动的现实抽象所生成的一种构序社会存在的客观的社会先验性,而这种社会先验才是康德-黑格尔先验观念的真正根据。索恩-雷特尔第一次指认了商品交换中发生的现实抽象并不仅仅是主观思维的活动机制,作为概念生成的真正劳作工地是发生于社会存在中的一种客观抽象,恰恰是这种现实抽象建构了先验的社会生活形式,并由此规制了思维形式的主观抽象活动以生成思维形式。 相似文献
2.
康德的文本表明康德在自由概念上区分了消极自由与积极自由。康德消极自由的基本内涵是意志的实践法则独立于经验质料的先天形式;而先验层面的分析则表明康德消极自由指的是独立于自然因果法则的自由因果性。消极自由与积极自由的关系在一定意义上说明了康德自由观念内在的融贯性和统一性。相比于伯林两种自由概念的经验性本质,康德自由的先验特性与之形成了鲜明的对比,但这种差异应在康德与伯林迥然不同的哲学背景之中予以把握。 相似文献
3.
4.
先验逻辑作为康德认识理论的核心内容,其意义不仅超越了逻辑学,而且超越了认识论,成为康德清算旧形而上学、实现形而上学革命的关键环节,也是康德哲学通过形而上学的意义转换贯通古代哲学与现代哲学的关键环节。探讨康德哲学的先验逻辑,对于理解西方哲学的演进具有十分重要的意义。一、先验逻辑的基本内容先验逻辑属于康德以感性认识为基础的(广义的)理性认识学说,包括知性认识和(狭义的)理性认识两个阶段。康德认为,先验逻辑与形式逻辑既有联系又有区别:就其联系而言,它们都能提供真理的消极条件(必要条件),因为形式逻辑像先验逻辑一样属于… 相似文献
5.
德国先验哲学的发展,是从费希特、谢林到黑格尔完成的。它肇始于康德哲学以“物自体”为中心环节的二无论体系中的唯心主义方面,正是这个方面成为德国先验哲学的起点。康德的“自在之物”的感性经验如何与先验形式相统一,以及理论理性与实践理性相统一,这些重大问题在康德那里还是悬案。很明显,要克服康德的困境,归根到底还是要推倒那个引发这个困境的巨大障碍“自在之物”。于是,康德只是作为设想的“灵知世界”、“超感性有机体”的“统一”,在先验哲学那里便由“设想”变为了“存在”,发展出一整套理论。费希特的思辨的形而上学… 相似文献
6.
7.
本文基于古典知识经验和现代知识经验的区分,讨论了康德先验哲学中所蕴含的知识之曲行性特征与感性直观构想间的裂隙,并在此基础上,将黑格尔哲学解释为对康德先验哲学的彻底推进。黑格尔论证了:1.经验的一切形态都是经由概念中介了的;概念构成了经验对象和对象经验的先验根据;2.不同的经验基于不同的先验概念框架,诸概念框架间存在着逻辑层级关系;3.随着先验概念框架的"升级",相应的经验对象和对象经验也会"升级",并且对象的特性越复杂,经验也会越自觉其自由、并自由地经验。黑格尔哲学可以被视为当代某种心智理论的先驱。 相似文献
8.
寻求哲学的合法性--从西方哲学的现代转型看文德尔班价值哲学的理论旨趣 总被引:1,自引:0,他引:1
文德尔班开创的新康德主义价值哲学,是对黑格尔之后以危机形式表现出的“哲学合法性’’的探求,在这种探求中,文氏继承了洛采的价值思想,并将其置于康德先验哲学的框架中,从而建构了独具特色的先验价值哲学。 相似文献
9.
《现代哲学》2020,(3)
在《道德形而上学的奠基》与《实践理性批判》中,康德伦理学有两次不同的先验演绎。在《道德形而上学的奠基》,这一先验演绎是康德论证"一项定言命令式如何可能"的关键环节。而在《实践理性批判》,康德否定了先验演绎的必要性与可能性,并将其归咎于我们无法对自由理念作出理论阐明。然而,作为道德法则的先验演绎的替代方案,《实践理性批判》的"理性事实"并不令人信服。本文将考察两版演绎问题,进一步重构一个新的先验演绎,它将以《道德形而上学的奠基》的演绎为基础,通过"目的王国"概念联结道德法则与理性存在者;《实践理性批判》的"敬重情感"可以为这一新的演绎提供情感意义上的动机。这将形成一个《道德形而上学的奠基》与《实践理性批判》互补的解释,目的是通过构建新的道德法则的先验演绎,尝试阐明康德的道德法则如何可以运用于现实的人。 相似文献
10.
11.
Andrew Chignell 《Australasian journal of philosophy》2013,91(3):415-433
For Kant, the form of a subject's experience of an object provides the normative basis for an aesthetic judgement about it. In other words, if the subject's experience of an object has certain structural properties, then Kant thinks she can legitimately judge that the object is beautiful—and that it is beautiful for everyone. My goal in this paper is to provide a new account of how this ‘subjective universalism’ is supposed to work. In doing so, I appeal to Kant's notions of an aesthetic idea and an aesthetic attribute, and the connection that Kant makes between an object's expression of rational and the normativity of aesthetic judgements about it. 相似文献
12.
Timothy Rosenkoetter 《British Journal for the History of Philosophy》2013,21(6):1143-1174
This paper introduces a referential reading of Kant’s practical project, according to which maxims are made morally permissible by their correspondence to objects, though not the ontic objects of Kant’s theoretical project but deontic objects (what ought to be). It illustrates this model by showing how the content of the Formula of Universal Law might be determined by what our capacity of practical reason can stand in a referential relation to, rather than by facts about what kind of beings we are (viz., uncaused causes). This solves the neglected puzzle of why there are passages in Kant’s works suggesting robust analogies between mathematics and ethics, since to universalize a maxim is to test a priori whether a practical object with that particular content can be constructed. An apparent problem with this hypothesis is that the medium of practical sensibility (feeling) does not play a role analogous to the medium of theoretical sensibility (intuition). In response I distinguish two separate Kantian accounts of mathematical apriority. The thesis that maxim universalization is a species of construction, and thus a priori, turns out to be consistent with the account of apriority that informs Kant’s understanding of actual mathematical practice. 相似文献
13.
Derk Pereboom 《Synthese》1990,85(1):25-54
Kant's claim that the justification of transcendental philosophy is a priori is puzzling because it should be consistent with (1) his general restriction on the justification of knowledge, that intuitions must play a role in the justification of all nondegenerate knowledge, with (2) the implausibility of a priori intuitions being the only ones on which transcendental philosophy is founded, and with (3) his professed view that transcendental philosophy is not analytic. I argue that this puzzle can be solved, that according to Kant transcendental philosophy is justified a priori in the sense that the only empirical information required for its justification can be derived from any possible human experience. Transcendental justification does not rely on any more particular or special observations or experiments. Philip Kitcher's general account of apriority in Kant captures this aspect of a priori knowledge. Nevertheless, I argue that Kitcher's account goes wrong in the link it specifies between apriority and certainty. 相似文献
14.
Brian Watkins 《Inquiry (Oslo, Norway)》2013,56(4):315-336
Kant claims that the basis of a judgment of taste is a merely subjective representation and that the only merely subjective representations are feelings of pleasure or displeasure. Commentators disagree over how to interpret this claim. Some take it to mean that judgments about the beauty of an object depend only on the state of the judging subject. Others argue instead that, for Kant, the pleasure we take in a beautiful object is best understood as a response to its qualities, and that, accordingly, feelings of pleasure or displeasure are no different from other representations, such as colors or smells. While I agree that the judgment of taste is best understood as asserting a claim about an object's qualities, I argue that the distinction Kant makes between feelings of pleasure or displeasure and other representations should not be ignored. I show that one's liking or disliking for an object is merely subjective in the sense that its significance depends on what one has made of oneself through one's aesthetic education. The judgment of taste, then, is merely subjective because one must first become the kind of person whose feelings have the right significance at the right time before one can determine whether an object's qualities make it beautiful. 相似文献
15.
Terry F. Godlove 《Journal of the history of the behavioral sciences》1996,32(4):441-455
According to Kant, all humans share a basic form of spatial representation—space is an “a priori intuition.” Durkheim felt that Kant's a priori stance blocked the kind of empirical inquiry that would show human spatial representation to be, on the contrary, quite diverse. Durkheim's claim raises the issues in intellectual history and philosophy addressed in this paper. First, the paper traces Durkheim's reading of Kant through the nineteenth-century French neo-Kantians Renouvier and Hamelin. Second, it argues that Kant's and Durkheim's projects are not, after all, genuine competitors. The result is to reassert the sharp distinction between epistemological and sociological approaches to spatial representation that Durkheim and others tried to collapse. © 1996 John Wiley & Sons, Inc. 相似文献
16.
This paper gives an interpretation of Kant's argument for transcendental idealism in the Transcendental Aesthetic. I argue against a common way of reading this argument, which sees Kant as arguing that substantive a priori claims about mind-independent reality would be unintelligible because we cannot explain the source of their justification. I argue that Kant's concern with how synthetic a priori propositions are possible is not a concern with the source of their justification, but with how they can have objects. I argue that Kant's notion of intuition needs to be understood as a kind of representation which involves the presence to consciousness of the object it represents, and that this means that a priori intuition cannot present us with a mind-independent feature of reality. 相似文献
17.
Patrick Hutchings 《Sophia》2005,44(1):105-124
This paper explores the extreme but well-argued-for thesis that the indirect object of an aesthetic experience of serious
art is the human soul of the person having the experience. The author of the thesis was Fr. Arthur Little S.J. a mid twentieth-century
Irishman, professional philosopher and philosophical popularizer. The paper treats Little’s thesis seriously: comparisons
are drawn with Kant, which may be of interest even to those hostile to Little’s central assertion. Little makes a brilliant
analysis of a ‘free-beauty’, making the sharpest contrast between this and the most serious art, tragedy. Tragedy, Little
holds Kant not able to cope with. One agrees.
The people who cry before my pictures are having the same religious experience I had when I painted them. Mark Rothko
This book is a development of a series of lectures given to the Study Club of the Central Catholic Library in Dublin. The
view of art that it proposes is, for reasons explained in the book, more exactly called Aristotelean than Thomistic. But where
it has been necessary to base conclusions in aesthetics on philosophical presuppositions outside of that science the philosophy
presupposed will be Thomism. Even so, however, the Thomistic doctrine, that must be accepted by anyone who will assent to
the book’s thesis, is consistent with most philosophical positions that are not openly or latently materialistic. Anyone who
believein the spirituality of the soul can accept that thesis… Arthur Little S.J. 相似文献
18.
Michael Friedman 《Synthese》2012,186(1):231-255
I use recent work on Kant and diagrammatic reasoning to develop a reconsideration of central aspects of Kant??s philosophy of geometry and its relation to spatial intuition. In particular, I reconsider in this light the relations between geometrical concepts and their schemata, and the relationship between pure and empirical intuition. I argue that diagrammatic interpretations of Kant??s theory of geometrical intuition can, at best, capture only part of what Kant??s conception involves and that, for example, they cannot explain why Kant takes geometrical constructions in the style of Euclid to provide us with an a priori framework for physical space. I attempt, along the way, to shed new light on the relationship between Kant??s theory of space and the debate between Newton and Leibniz to which he was reacting, and also on the role of geometry and spatial intuition in the transcendental deduction of the categories. 相似文献
19.
不同维度特征的共存对归类不确定性特征推理的影响 总被引:1,自引:1,他引:0
探讨在归类不确定的情境下,目标特征和预测特征的共存对特征推理的影响。共包括了三个实验,其中实验1、2考察了非靶类别中目标特征和预测特征的共存性对特征推理的影响,实验3考察了靶类别中目标特征和预测特征的共存性对特征推理的影响。三个实验五个分实验的结果一致支持了修正后的Bayesian规则,排除了“单类说”、“综合条件概率模型”的假设,并进一步修正了Bayesian规则为: 相似文献
20.
Hannah Ginsborg 《Inquiry (Oslo, Norway)》2013,56(5):403-437
I draw a connection between the question, raised by Hume and Kant, of how aesthetic judgments can claim universal agreement, and the question, raised in recent discussions of nonconceptual content, of how concepts can be acquired on the basis of experience. Developing an idea suggested by Kant's linkage of aesthetic judgment with the capacity for empirical conceptualization, I propose that both questions can be resolved by appealing to the idea of “perceptual normativity”. Perceptual experience, on this proposal, involves the awareness of its own appropriateness with respect to the object perceived, where this appropriateness is more primitive than truth or veridicality. This means that a subject can take herself to be perceiving an object as she (and anyone else) ought to perceive it, without first recognizing the object as falling under a corresponding concept. I motivate the proposal through a criticism of Peacocke's account of concept‐acquisition, which, I argue, rests on a confusion between the notion of a way something is perceived, and that of a way it is perceived as being. Whereas Peacocke's account of concept‐acquisition depends on an illicit slide between these two notions, the notion of perceptual normativity allows a legitimate transition between them: if someone's perceiving something a certain way involves her taking it that she ought to perceive it that way, then she perceives the thing as being a certain way, so that the corresponding concept is available to her in perceptual experience. 相似文献