Kant: Hermeneutics

For Arthur Schopenhauer (1788-1860), logic as a discipline belongs to the human faculty of reason, more precisely to the faculty of language. This discipline of logic breaks down into two areas. Logic or analytics is one side of the coin; dialectic or the art of persuasion is the other. The former investigates rule-oriented and monological language. The latter investigates result-oriented language and persuasive language...

This essay explores the relation between worldly orientation and rational comprehension in Kant. Both require subjective grounds of differentiation that were eventually developed into a contextualizing principle for reflective judgement. This kind of judgement can proceed either inductively to find new universals or by analogy to symbolically link different objective spheres. I will argue that the basic orientational function of reflective judgement is to modally differentiate the formal horizonal contexts of field, territory, domain and habitat laid out in the Introduction (...) to theCritique of the Power of Judgement. Assessing which context takes priority will be important in making aesthetic judgements and for applying practical reason to comprehend human affairs. (shrink)

This chapter focuses on Gadamer's debts to figures and themes in German idealism, focusing in particular on Kant and Hegel.

Escribir hoy en día un libro sobre hermenéutica, que tal hermenéutica se refiera a la desarrollada por G. Gadamer en su conocido Verdad y método y que se pretenda añadir algo nuevo a lo mucho escrito sobre el tema parecería, a primera vista, empresa irrealizable. Que ambas pretensiones inspiren la sólida monografía de María G. Navarro —titulada Interpretar y argumentar— constituye empresa audaz y arriesgada, plena de coraje innovador, que provoca admiración, curiosidad e interés. Contra lo que pudiera parecer a (...) primera vista, el libro contiene un alto componente de originalidad y creatividad, debido a la estratagema metodoló-gica de que se sirve la autora. A saber, una hermenéutica in obliquo, estrategia consistente en interpretar a la hermenéutica gadameriana a través del prisma de la lógica de la argumentación. (shrink)

would suspect him of murdering them and would not spare him. So he too killed himself. Gods were very much disturbed by this sad incident and realized the ...

The relationship between 20th-century phenomenology and the transcendental program launched by Immanuel Kant is crucial, but delicate. First there is Husserl, who seemed both attracted to and seriously critical of Kant's first Critique. Then there is Heidegger's ambition to scour the entire field of the three Critiques. Most important in this context, is probably his reading of the Critique of Pure Reason in Kant and the Problem of Metaphysics . Faithful to his notion of a salvaging “destruction” of the philosophical (...) tradition, Heidegger argues that the earliest version of Kant's work, the so-called A-deduction, is radically different from the philosophy promoted by the neo-Kantians. Kant, he claims, was not really interested in epistemology in the narrow meaning of the term. He was, rather, a philosopher verging upon a genuine ontology of Being, but who, for reasons that remain unknown, felt forced to leave these tracks behind in order to pursue the transcendental conditions of knowledge. Then there is the second Critique, which Heidegger approaches through a discussion of the Kantian notions of freedom and causality. And, finally, there are his remarks about the Critique of Judgment, scattered all over his writing on art from the early 1930s onwards. However, Heidegger never produces a proper, systematic account of the relevance of the third Critique. Such an account, I argue in this essay, is provided by Hans-Georg Gadamer. (shrink)

This paper proposes an interpretative framework for some developments of the philosophy of nature after Kant. I emphasize the critique of the economy of nature in the Critique of judgement. I argue that it resulted in a split of a previous structure of knowledge; such a structure articulated natural theology and natural philosophy on the basis of the consideration of the order displayed by living beings, both in their internal organisation and their ecological distribution. The possibility of a philosophical discourse (...) on nature that is neither mathematical nor theological stemmed from this shift. I call “hermeneutics of nature” such a program, since it aims at unpacking an immanent meaning in nature that is not explicated by the sciences of nature, which are dealing with the laws of nature. The Naturphilosophie, undertaken by Schelling, as well as the philosophies of nature of Hegel and Schopenhauer, are several realizations of this program. I highlight the structural traits that they share, such as a pregnant sense of conflicts in nature, an emphasis on the riddles of gender, and above all a prominent status given to organisms as a clue to the meaning of nature. Finally, I try to sketch the ramifications of this hermeneutics of nature in contemporary philosophy, especially phenomenology, and argue that the coming philosophy of nature, as shown by the attempts of syntheses between phenomenology and ecology, seems to depart from this hermeneutical program. (shrink)

Beauty, or at least natural beauty, is famously a symbol of the morally good in Kant's theory of taste. Natural beauty is also, we argue, a symbol of the systematicity of nature. This symbolic connection of beauty and systematicity in nature sheds light on the relation between the principles underlying the use of reflecting judgement. The connection also motivates a more general interpretive proposal: the fact that the imagination can symbolize ideas plays a crucial role in the theory of taste; (...) it is the mechanism that underlies pure judgements of taste, the operation by which the imagination ‘schematizes without a concept’. (shrink)

Gerd Buchdahl’s international reputation rests on his masterly writings on Kant. In them he showed how Kant transformed the philosophical problems of his predecessors and he minutely investigated the ways in which Kant related his critical philosophy to the contents and methods of natural science. Less well known, if only because in large part unpublished, are the writings in which Buchdahl elaborated his own views on the methods and status of the sciences. In this paper I examine the roles of (...) hermeneutics in Buchdahl’s reconstruction of Kant’s philosophical system and in his own ‘transcendental methodological’ approach to the philosophy of science. The first section looks at Buchdahl’s views on the theory and practice of historical interpretation and at the Husserlian hermeneutic scheme of reduction and realisation that he used in his later accounts of the philosophies of science of Kant and himself. The second section concentrates on Buchdahl’s treatment of the grounds of science in Kant; and the third on the hermeneutic strategies Buchdahl employed in articulating and justifying his own views. The paper closes with reflections on the impact and importance of Buchdahl’s interpretation of Kant’s critical philosophy in relation to the sciences and of his own hermeneutically based philosophy of science.Author Keywords: Buchdahl; Kant; Hermeneutics; Methodology; Transcendental philosophy. (shrink)

Contemporary philosophical stances toward `artistic truth' derive from Kant's aesthetics. Whereas philosophers who share Kant's emphasis on aesthetic validity discount art's capacity for truth, philosophers who share Hegel's critique of Kant render artistic truth inaccessible. This essay proposes a critical hermeneutic account of aesthetic validity that supports a non-esoteric notion of artistic truth. Using Gadamer and Adorno to read Kant through Hegelian eyes, I reconstruct the aesthetic dimension from three polarities in modern Western societies. Then I describe aesthetic validity as (...) an horizon of imaginative cogency governing the exploration, presentation and creative interpretation of aesthetic signs. The essay argues that aesthetic processes, so construed, are crucial to cultural pathfinding, and that aesthetic validity-claims in art talk contribute significantly to this pursuit. Aesthetic validity, cultural orientation and art talk constitute the hermeneutical matrix from which questions of artistic truth emerge. (shrink)

This collection of essays from the Royal Institute of Philosophy shows the connections and interrelations between the analytic and hermeneutic strains in German philosophy since Kant, partly to challenge the idea that there are two separate, non-communicating traditions. The distinguished contributors include Robert Solomon writing on Nietzsche, Michael Inwood on Heidegger, P. M. S. Hacker on Frege and Wittgenstein, Christopher Janaway on Schopenhauer, Thomas Uebel on Neurath and the Vienna Circle, and Jay Bernstein on Adorno. The collection is rounded off (...) by a paper by Jürgen Habermas specifically on hermeneutic and analytic philosophy. (shrink)

In this illuminating study of Kant's theory of imagination and its role in interpretation, Rudolf A. Makkreel argues against the commonly held notion that Kant's transcendental philosophy is incompatible with hermeneutics. The charge that Kant's foundational philosophy is inadequate to the task of interpretation can be rebutted, explains Makkreel, if we fully understand the role of imagination in his work. In identifying this role, Makkreel also reevaluates the relationship among Kant's discussions of the feeling of life, common sense, and the (...) purposiveness of history. (shrink)