Der Kommentar zur Kritik der reinen Vernunft bietet eine textnahe Erschließung der zentralen Begriffe, Thesen und Argumentationsgänge von Kants Hauptwerk auf aktuellem Forschungsstand. Es ist der erste Kommentar zur KrV, der den gesamten Text in der Fassung der ersten und zweiten Auflage gleichmäßig und lückenlos berücksichtigt. Davon profitieren vor allem die „Transzendentale Dialektik“ und die „Methodenlehre“, die in früheren Gesamtkommentaren meist nicht hinreichend berücksichtigt worden sind. Die Beiträge wurden nach einheitlichen Richtlinien verfasst, wobei unterschiedliche Herangehensweisen und Interpretationsansätze zur Geltung kommen. (...) Um dem Leser dieses Kommentars die Orientierung zu erleichtern, ist jeder Beitrag in drei bzw. vier Teile untergliedert: Der erste Teil behandelt die Stellung und Funktion des kommentierten Textabschnitts in der KrV, der zweite Teil gibt einen Überblick über Inhalt und Aufbau des Abschnitts, der dritte Teil enthält den eigentlichen Textkommentar. Wo dies sinnvoll erschien, wurden in einem vierten Teil wichtige Interpretationsfragen angesprochen. Hinweise auf weiterführende Spezialliteratur am Ende eines jeden Beitrags, eine Auswahlbibliographie zu Kant und zur Kritik der reinen Vernunft sowie ein Namen- und ein Sachregister machen den Band zu einem komfortablen Arbeitsmittel für den Benutzer. Die vorliegende zweite Auflage trägt der Tatsache Rechnung, dass der Band mittlerweile als Standardwerk der Kant-Forschung gilt. Mit Beiträgen von Henry Allison, Karl Ameriksm Reinhard Brandt, Wolfgang Carl, Konrad Cramer, Jean Ferrari Eckart Förster, Volker Gerhardt, Paul Guyer, Otfried Höffe, Hansgeorg Hoppe, Rolf-Peter Horstmann, Heiner F. Klemme, Lothar Kreimendahl, Béatrice Longuenesse, Georg Mohr, Birgit Recki, Alain Renaut, Peter Rohs, Gerhard Seel, Dieter Sturma, Bernhard Thöle, Eric Watkins, Marcus Willaschek. (shrink)

Per il dialeteismo ci sono contraddizioni vere. Questa concezione filosofica ha assunto una forma chiara e definita a partire dal lavoro del filosofo e logico Graham Priest – uno dei suoi padri fondatori, nonché uno dei suoi più strenui difensori. Questo libro intende portare il dialeteismo all’attenzione di un ampio pubblico, che non sia solo quello degli addetti ai lavori. Il volume è suddiviso in due parti. La prima include le cinque lezioni su "Dialeteismo e storia della filosofia" tenute da (...) Priest e Filippo Casati a Padova nel 2016, in occasione del Corso di Eccellenza per il dottorato in filosofia dell’Università di Padova. La seconda contiene quattro contributi sul dialeteismo di autori italiani. (shrink)

In a crucial paragraph (KrV, A 663-664 / B 691-692) of the first part of the “Appendix to the Transcendental Dialectic”, Kant discusses the specific status of the principles of homogeneity, specification, and continuity. In doing so, he refers to an already proven argument and thus to other passages of the Critique of Pure Reason. In search of this argument the “Transcendental Analytic” but in particular the “first book” of the “Transcendental Dialectic” turn out to be possible reference points. Although (...) this contextualisation demands further systematic and editorial reflections, it also allows the clarification of the status of the principles and their justification in relation to a subjective deduction. Kant offers with the subjective deduction, as introduced in the “Preface” (of the first edition of the Critique of Pure Reason) and again in the “first book” of the “Transcendental Dialectic”, a first argumentative strategy, which differs from the objective one but provides “some objective validity” (KrV, A 664 / B 692; Kant, 1998, p. 602) and therefore has systematic importance for the principles of homogeneity, specification, and continuity. My aim is to offer immanent strategies for a justification of the principles of homogeneity, specification, and continuity in the framework of the Critique of Pure Reason. (shrink)

To judge by the title, one would expect that interpretations of the Critique of Pure Reason would prioritize the division of the book most about reason and its critique: The Transcendental Dialectic. But the Dialectic is surprisingly secondary in the most established interpretive approaches. This article argues as follows: There is a problem that contributes to explaining the lack of popularity: The problem of how arguments really based in the Dialectic itself really promise to ground a broader project in theoretical (...) philosophy, of the scope of the Critique. But the problem can be solved: One aim important in the critique is critical argument against rationalist metaphysics. The Dialectic must play a central role in such critique, given a difficulty concerning begging the question. The positive claims of the Dialectic, about reason and the unconditioned, are necessary for such an argument, and the Dialectic gives them enough defense for that purpose. Finally, there are reasons to take seriously Kant’s promises that the Antinomy of the Dialectic can support the weight in such an argument, without begging the question. The article concludes that a Dialectic-first approach to the Critique is viable and worth further development. (shrink)

Hegel’s approach to ancient scepticism is often discussed only in the context of epistemological questions. But it is also of crucial importance for his practical philosophy. Hegel draws on central figures of Pyrrhonian scepticism in order to subject Kant’s antinomies – i. e., Kant’s cosmology – to a fundamental revision. He radicalises Kant’s sceptical method to “self-completing scepticism”. At the same time he gives Kant’s concept of the world a practical twist: In Hegel’s Phenomenology of Spirit, world means an inhabited (...) sphere in which powers and counter-powers are in conflict with each other. In doing so, he opens up the tradition of negativist thinking in political philosophy, which ranges from Marx and Adorno to the current theories of radical democracy. When Hegel calls Pyrrhonian skepticism a “negative dialectic”, he thereby marks what he views as a deficit: the inferiority of Pyrrhonian skepticism to speculative philosophy. However, it is precisely the practical dimension of Hegel’s dialectic that suggests that the sceptical motives of his thinking should be given great weight. This can be seen most clearly in Hegel’s concept of Bildung, which defines emancipation processes as the reactivation of open power relations in static conditions of domination. (shrink)

In the section of the Antinomy of pure Reason Kant presents three notions of infinity. By investigating these concepts of infinity, this paper highlights important ‘building blocks’ of the structure of the mathematical antinomies, such as the ability of reason of producing ascending and descending series, as well as the notions of given and givable series. These structural features are discussed in order to clarify Ernst Zermelo’s reading of Kant’s antinomy, according to which the latter is deeply rooted in the (...) tendency of the mind of producing “creative progress” and “inclusive closure”. The aim of this paper is to explain in which sense and why Kant’s treatment of the antinomies attracts the attention of Zermelo in the early 1900s and which aspects of his second axiomatic system have been inspired by Kant’s philosophy. Thus, by reading Kant’s antinomy ‘through Zermelo’s eyes’—with emphasis on the concept of regressive series in indefinitum and on that of regressive series ad infinitum – this paper identifies the echoes of Kant’s work in the making of the ZFC set theory. (shrink)

Las antinomias de la razón ocupan un lugar destacado en el sistema crítico de Kant. El conflicto de la razón consigo misma es lo que despierta al Profesor de Königsberg del “sueño dogmático” y lo conduce a la elaboración del idealismo trascendental. Sin embargo, las antinomias de la razón práctica no han ocupado el mismo lugar que aquellas del uso teórico. De hecho, muchos estudiosos de la obra kantiana consideran que no hay, en sentido estricto, una antinomia de la razón (...) en su uso práctico. El objetivo de este trabajo es mostrar que hay una antinomia de la razón práctica. Particularmente, mostremos por qué la antinomia de la razón práctica se debe entender a la luz del concepto kantiano de absurdum practicum. (shrink)

Nos proponemos abordar la tesis de la segunda antinomia. Primero, intentaremos demostrar que la tesis y su prueba sólo pueden versar sobre partes simples materiales de cuerpos extensos en el espacio, y no sobre sustancias simples inmateriales. En segundo lugar, intentaremos demostrar que en la tesis y su prueba intervienen una síntesis categorial y una síntesis empírica correspondientes a la categoría de cualidad, lo que conduce a afirmar que la prueba no procede por meros conceptos, sino que introduce cierta referencia (...) a la intuición. Dicha referencia será explicada a través de la síntesis empírica de realidad y confirmara que la tesis se refiere a partes simples corpóreas. (shrink)