For Kant, philosophical investigations are inherently analytic. The proper method of philosophy is analysis, and the object of analysis are concepts. Hence, Kant’s short description of philosophy as “rational cognition […] from concepts” (KrV, A 837/B 865) can be substituted by “philosophy is conceptual analysis”. The article shows that Kant follows a representationalism about concepts and a combination of intensional and extensional feature semantics. Against the claim that Kant is a proponent of the concept-judgement-inversion, it is argued that concepts are (...) being articulated in form of singular terms, propositions, and sets of propositions alike. Kant interlinks different kinds of concepts with different kinds of definitions, as the reconstruction of his theory of definitions reveals. Philosophy foremost deals with what Kant calls “given” empirical and pure concepts. Such concepts are object of analysis, i.e., explication and exposition. The article ends with answers to five possible objections. Is philosophy all about analysis? (shrink)

This article explains Kant’s claim that sciences must take, at least as their ideal, the form of a ‘system’. I argue that Kant’s notion of systematicity can be understood against the background of de Jong & Betti’s Classical Model of Science (2010) and the writings of Georg Friedrich Meier and Johann Heinrich Lambert. According to my interpretation, Meier, Lambert, and Kant accepted an axiomatic idea of science, articulated by the Classical Model, which elucidates their conceptions of systematicity. I show that (...) Kant’s critique of the mathematical method is compatible with his adherence to this axiomatic conception of science. I further show that systematicity furthers traditionally accepted logical ideals of scientific knowledge, which explains why Meier and Kant think that sciences must be ‘systematic’. (shrink)

A theory of definitions which places the eliminability and conservativeness requirements on definitions is usually called the standard theory. We examine a persistent myth which credits this theory to Leśniewski, a Polish logician. After a brief survey of its origins, we show that the myth is highly dubious. First, no place in Leśniewski's published or unpublished work is known where the standard conditions are discussed. Second, Leśniewski's own logical theories allow for creative definitions. Third, Leśniewski's celebrated ‘rules of definition’ lay (...) merely syntactical restrictions on the form of definitions: they do not provide definitions with such meta-theoretical requirements as eliminability or conservativeness. On the positive side, we point out that among the Polish logicians, in the 1920s and 1930s, a study of these meta-theoretical conditions is more readily found in the works of Łukasiewicz and Ajdukiewicz. (shrink)

Among the passages which are suggestive of a philosophy of language in Kant’s writings are his remarks and arguments on appropriate terminology for philosophical concepts. I ask what it is for Kant that makes some words more suitable than others. I reconstruct the arguments from the Inquiry concerning the distinctness of the principles of natural theology and morality (1764) and the Critique of Pure Reason (1781/1787) that defend that there is no such thing as a proper, real definition for philosophical (...) concepts (only nominal definition and exposition); in addition, philosophical concepts are only represented by terms in abstracto, not in concreto. On these grounds, in the Inquiry, Kant sustains that the reference of a term to a philosophical concept is ultimately sanctioned by the term’s ‘linguistic usage’ (Redegebrauch). I argue that this is the basis for Kant’s criterion in the Critique of Pure Reason of employing traditional terminology, words from ordinary language, or even words from extinct languages, to refer to philosophical concepts, and for his rejection of coining new terms – even for distinctly new philosophical thoughts. (shrink)

The consensus view in the literature is that, according to Kant, definitions in philosophy are impossible. While this is true prior to the advent of transcendental philosophy, I argue that with Kant's Copernican Turn definitions of some philosophical concepts, the categories, become possible. Along the way I discuss issues like why Kant introduces the ‘Analytic of Concepts’ as an analysis of the understanding, how this faculty, as the faculty for judging, provides the principle for the complete exhibition of the categories, (...) how the pure categories relate to the schematized categories, and how the latter can be used on empirical objects. (shrink)

In the Transcendental Dialectic, Kant searched for a universal concept of reason different from the understanding and offered the short formula “the faculty of principles”. I will argue that this is only one and not the most pertinent and general mark of the concept of reason. There are more compelling short expressions in Kant’s Reflexionen, the third Critique and/or in the reception of Kant’s works: “the faculty of ideas” or reason in the narrower sense. The latter narrows down the logical (...) sphere of the concept of rational faculties, and the former contains reason’s most basic mark: ideas. The first part of this article will focus on preliminary remarks on Kant’s philosophical methodology and conceptual analysis. The second part will analyze the division of the logical sphere of the concept of reason by nine necessary and coherent marks. These marks are centered around the concept of ideas, which allows for an ideas-first understanding of reason and preference for the formulas the faculty of ideas and reason in the narrower sense. The article will end with an “imperfect definition” of reason based on those nine marks. (shrink)

In the current dialogue between two authors with different views on analysis, philosophy, and the use of labels, the leading question is: How should one understand the expression ‘analytic philosophy’? Lewin argues that as there are no generally agreed tenets and methods of what is being called ‘analytic philosophy’, the name is to be replaced by a more specific one or abandoned. Williamson defends the use of this phrase, claiming that it is quite serviceable, as it relates to a broad (...) tradition of influence, while it is not even required to adhere to the method of analysis in any distinctive sense. Lewin counters that, in this case, ‘analytic philosophy’ is too empty. One could heal this by conceptual analysis of ‘analytic philosophy’ — but then Kant, for whom philosophy is inherently analytic, would be a proponent of analytic philosophy. Another option is to follow Ryle’s ideal of a label-free, coherent and honest thinking. As Lewin argues, Williamson’s views seem at least partially to agree with Kant’s conception of the difference between philosophy and history of philosophy as well as empirical analysis and the underlying empirical realism. Williamson replies that he uses ‘analytic philosophy’ in its current meaning, which is not composed of the meanings of ‘analytic’ and ‘philosophy’. The current use is different from the earlier ones and not applicable to Kant. He argues against the transcendental idealism and the coarse-grained distinction between analytic and synthetic and a priori and a posteriori that requires an update. (shrink)

According to Kant, we gain mathematical knowledge by constructing objects in pure intuition. This is true not only of geometry but arithmetic and algebra as well. Construction has prominent place in scholarly accounts of Kant’s views of mathematics. But did Kant have a clear vision of what construction is? The paper argues that Kant employed two different, even conflicting models of construction, depending on the philosophical issue he was dealing with. In the equivalence model, Kant claims that the object constructed (...) in intuition is equivalent to the properties included in the conceptual rule. In the overstepping model of construction, Kant argues that construction goes beyond the concept which is a “mere definition”. What is more, both models of construction can be found in the Doctrine of Method in the first Critique. The paper examines reasons that have led Kant to adopt the two models of construction, and proposes a reading that alleviates the apparent contradiction between the two models. (shrink)

This review of contemporary discussions of Kantian philosophy of mathematics is timed for the publication of the essay Kant’s Philosophy of Mathematics. Volume 1: The Critical Philosophy and Its Roots (2020) edited by Carl Posy and Ofra Rechter. The main discussions and comments are based on the texts contained in this collection. I first examine the more general questions which have to do not only with the philosophy of mathematics, but also with related areas of Kant’s philosophy, e. g. the (...) question: What is intuition and singular term? Then I look at more specific questions, e. g.: What is the subject of arithmetic and what is the significance of diagrams in mathematical reasoning? As a result, the reader is presented with a fairly complete overview of modern discussions which can be used as an introduction to the problem field of Kant’s philosophy of mathematics. (shrink)

ABSTRACTIn a recent paper, Michael Pardo argues that the epistemic property that is legally relevant is the one called Safety, rather than Sensitivity. In the process, he argues against our Sensitivity-related account of statistical evidence. Here we revisit these issues, partly in order to respond to Pardo, and partly in order to make general claims about legal epistemology. We clarify our account, we show how it adequately deals with counterexamples and other worries, we raise suspicions about Safety's value here, and (...) we revisit our general skepticism about the role that epistemological considerations should play in determining legal policy. (shrink)

This paper considers Kant's understanding of conceptual representation in light of his view of geometry.

Kant's speculative theistic proof rests on a distinction between “logical” and “real” modality that he developed very early in the pre-critical period. The only way to explain facts about real possibility, according to Kant, is to appeal to the properties of a unique, necessary, and “most real” being. Here I reconstruct the proof in its historical context, focusing on the role played by the theory of modality both in motivating the argument (in the pre-critical period) and, ultimately, in undoing it (...) as a source of knowledge of God's existence (in the critical period). Along the way I examine Kant's version of the now-popular “actualist” thesis that facts about what is possible must be explained by facts about what is actual. I conclude by discussing why the critical Kant claims both that there are rational grounds for accepting the conclusion of his theistic proof, and that such acceptance can not count as knowledge. This is important, I argue, because the same considerations ultimately motivate his prohibition on knowledge of things-in-themselves generally. -/- . (shrink)

In the first part of the paper I reconstruct Kant’s proof of the existence of a ‘most real being’ while also highlighting the theory of modality that motivates Kant’s departure from Leibniz’s version of the proof. I go on to argue that it is precisely this departure that makes the being that falls out of the pre-critical proof look more like Spinoza’s extended natura naturans than an independent, personal creator-God. In the critical period, Kant seems to think that transcendental idealism (...) allows him to avoid this conclusion, but in the last section of the paper I argue that there is still one important version of the Spinozistic threat that remains. -/- . (shrink)

Abstract Both parties in the active philosophical debate concerning the conceptual character of perception trace their roots back to Kant's account of sensible intuition in the Critique of Pure Reason. This striking fact can be attributed to Kant's tendency both to assert and to deny the involvement of our conceptual capacities in sensible intuition. He appears to waver between these two positions in different passages, and can thus seem thoroughly confused on this issue. But this is not, in fact, the (...) case, for, as I will argue, the appearance of contradiction in his account stems from the failure of some commentators to pay sufficient attention to Kant's developmental approach to philosophy. Although he begins by asserting the independence of intuition, Kant proceeds from this nonconceptualist starting point to reveal a deeper connection between intuitions and concepts. On this reading, Kant's seemingly conflicting claims are actually the result of a careful and deliberate strategy for gradually convincing his readers of the conceptual nature of perception. (shrink)

In this paper I argue that Kant’s doctrine of definitions, as it is developed in theTranscendental Doctrine of Method(TDM) and in the lectures on logic, lays down the semantic background of the problem of the objective reality of the categories and of the solution Kant provides for it in theTranscendental Analytic. The distinction between nominal and real definitions introduces a two-dimensional element in Kant’s theory of concepts, and this, I argue, provides a compelling explanation for the assumption Kant makes in (...) §13 that it is possible to possess a concept without knowing the conditions of its legitimate application. This view is supported by the parallels between Kant’s discussion of empirical, mathematical, and philosophical concepts in §13 and in theTDM. And, it allows clarifying the sense in which the arguments that prove the objective reality of the categories are, at the same time, counterfactual reflections that give us (incomplete) insight into their real definitions. (shrink)

With material on his early philosophical views, his contributions to set theory and his work on nominalism and higher-order quantification, this book offers a uniquely expansive critical commentary on one of analytical philosophy’s great ...

It is a received view that Kant’s formal logic (or what he calls “pure general logic”) is thoroughly intensional. On this view, even the notion of logical extension must be understood solely in terms of the concepts that are subordinate to a given concept. I grant that the subordination relation among concepts is an important theme in Kant’s logical doctrine of concepts. But I argue that it is both possible and important to ascribe to Kant an objectual notion of logical (...) extension according to which the extension of a concept is the multitude of objects falling under it. I begin by defending this ascription in response to three reasons that are commonly invoked against it. First, I explain that this ascription is compatible with Kant’s philosophical reflections on the nature and boundary of a formal logic. Second, I show that the objectual notion of extension I ascribe to Kant can be traced back to many of the early modern works of logic with which he was more or less familiar. Third, I argue that such a notion of extension makes perfect sense of a pivotal principle in Kant’s logic, namely the principle that the quantity of a concept’s extension is inversely proportional to that of its intension. In the process, I tease out two important features of the Kantian objectual notion of logical extension in terms of which it markedly differs from the modern one. First, on the modern notion the extension of a concept is the sum of the objects actually falling under it; on the Kantian notion, by contrast, the extension of a concept consists of the multitude of possible objects—not in the metaphysical sense of possibility, though—to which a concept applies in virtue of being a general representation. While the quantity of the former extension is finite, that of the latter is infinite—as is reflected in Kant’s use of a plane-geometrical figure (e.g., circle, square), which is continuum as opposed to discretum, to represent the extension in question. Second, on the modern notion of extension, a concept that signifies exactly one object has a one-member extension; on the Kantian notion, however, such a concept has no extension at all—for a concept is taken to have extension only if it signifies a multitude of things. This feature of logical extension is manifested in Kant’s claim that a singular concept (or a concept in its singular use) can, for lack of extension, be figuratively represented only by a point—as opposed to an extended figure like circle, which is reserved for a general concept (or a concept in its general use). Precisely on account of these two features, the Kantian objectual extension proves vital to Kant’s theory of logical quantification (in universal, particular and singular judgments, respectively) and to his view regarding the formal truth of analytic judgments. (shrink)