Religion within the Boundaries of Mere Reason remains one of the most opaque of Kant's published writings. Though this opacity belongs, partly, to the text itself, a key claim of this article is that this opacity stems also from the narrow lenses through which his readers view this text. Often read as part of Kant's moral philosophy or his universal history, the literature has thus far neglected a different vantage point on the Religion, one that does not refute the utility (...) of these lenses but complements them. This paper places the Religion alongside parts of Kant's corpus that it is less typically paired with, namely his natural history writings—in particular, his writings on the concept of race and the development of the human races. I argue that by doing so, we can shed much light on Kant's infamous claim that there is a radical evil in the human species. More precisely, we will come to appreciate that this evil is not, as it is usually understood, a static property or fixed characteristic of human beings. Instead, radical evil concerns a dynamic, changing defect in human nature that increasingly threatens our aspirations to collective moral perfection. (shrink)

Kant’s philosophy of science takes on sharp contour in terms of his interaction with the practicing life scientists of his day, particularly Johann Blumenbach and the latter’s student, Christoph Girtanner, who in 1796 attempted to synthesize the ideas of Kant and Blumenbach. Indeed, Kant’s engagement with the life sciences played a far more substantial role in his transcendental philosophy than has been recognized hitherto. The theory of epigenesis, especially in light of Kant’s famous analogy in the first Critique, posed crucial (...) questions regarding the ‘looseness of fit’ between the constitutive and the regulative in Kant’s theory of empirical law. A detailed examination of Kant’s struggle with epigenesis between 1784 and 1790 demonstrates his grave reservations about its hylozoist implications, leading to his even stronger insistence on the discrimination of constitutive from regulative uses of reason. The continuing relevance of these issues for Kant’s philosophy of science is clear from the work of Buchdahl and its contemporary reception. (shrink)

In his essay against Eberhard, Kant denies that there are innate concepts. Several scholars take Kant’s statement at face value. They claim that Kant did not endorse concept innatism, that the categories are not innate concepts, and that Kant’s views on innateness are significantly different from Leibniz’s. This paper takes issue with those claims. It argues that Kant’s views on the origin of the intellectual concepts are remarkably similar to Leibniz’s. Given two widespread notions of innateness, the dispositional notion and (...) the input/output notion, intellectual concepts are innate for Kant no less than for Leibniz. (shrink)

This article shows that Johann Gottlieb Steeb supported different aspects of Kant's theory of race. Despite the growing research on Kant's racial and biological theory, one finds no mention of Steeb in these interpretations. However, his work is relevant because of his attempt in 1785 to synthesize Kant's preformationist terminology with Blumenbach's epigenetic theory. This article aims at understanding this synthesis. Recent interpreters of Kant presuppose that preformationism excluded epigenesis. But already in 1785 Steeb saw the possibility of integrating Kant's (...) germs into a discourse that was to a large extent dominated by Blumenbach. Steeb's synthesis primarily implied that the concepts of germs and race could be amended to Blumenbach's understanding of human diversity. (shrink)

This article presents a new argument concerning the relation between Kant’s theory of race and aspects of the critical philosophy. It argues that Kant’s treatment of the problem of the systematic unity of nature and knowledge in the Critique of Pure Reason and the Critique of the Power of Judgment can be traced back a methodological problem in the natural history of the period – that of the possibility of a natural system of nature. Kant’s transformation of the methodological problem (...) from natural history into a set of philosophical problems proceeds by way of the working out of his own problem in natural history – the problem of the natural history of the human races – and specifically the problem of the unity in diversity of the human species, in response to which he develops a theory of race. This theory of race is, further, the first developed model of the use of teleological judgment in Kant’s work. The article thus argues that Kant’s philosophical position on the sy... (shrink)

This paper seeks to show Kant’s importance for the formal distinction between descriptive natural history and a developmental history of nature that entered natural history discussions in the late eighteenth century. It is argued that he developed this distinction initially upon Buffon’s distinctions of ‘abstract’ and ‘physical’ truths, and applied these initially in his distinction of ‘varieties’ from ‘races’ in anthropology. In the 1770s, Kant appears to have given theoretical preference to the ‘history’ of nature [Naturgeschichte] over ‘description’ of nature (...) [Naturbeschreibung]. Following Kant’s confrontations with Johann Herder and Georg Forster in the late 1780s, Kant weakened the epistemic status of the ‘history of nature’ and gave theoretical preference to ‘description of nature’. As a result, Kant’s successors, such as Goethe, could draw from Kant either a justification for a developmental history of nature, or, as this paper argues, a warrant from the critical philosophy for denying the validity of the developmental history of nature as anything more than a ‘regulative’ idea of reason. (shrink)

A critical discussion of Lu-Adler's chapter on Kant's mature view of pure general logic. I sketch an alternative interpretation of its formality on which Kant would hold no deduction is possible of this logic's laws.

This article examines how Kant’s conceptualizations of natural history and teleological judgement shape his understanding of human difference and race. I argue that the teleological framework encasing Kant’s racial theory implies constraints on the capacity of non-whites to make moral progress. While commentators tend to approach Kant’s racial theory in relation to his political theory, his late-life cosmopolitanism, and his treatments (or non-treatments) of colonialism, empire and slavery, the problem I focus on here is that race is itself only intelligible (...) in relation to a teleological natural history limiting certain races’ capacities to engage in humanity’s moral vocation. (shrink)

The origin of languages was a hotly debated topic in the eighteenth century. This paper reconstructs a distinctively Kantian account according to which the origination, progression, and diversification of languages is at bottom reason’s self-development under certain a priori constraints and external environments. The reconstruction builds on three sets of materials. The first is Herder’s famous prize essay on the origin of languages. The second includes Kant’s explicit remarks about language – especially his notion of “transcendental grammar,” his argument that (...) language cannot be innate, his contrast of “Oriental” symbolic (intuitive) and “Occidental” discursive languages, and his treatment of the latter as a sine qua non of humanity’s cultural and moral progress. The third includes the concepts that we need to make sense of those remarks, such as Kant’s epigenetic theory of biological formation and his account of categories as originally acquired. (shrink)

Theories of epistemology make reference—via the perspective of an observer—to the structure of information transfer, which generates reality, of which the observer himself forms a part. It can be shown that any epistemological approach which implies the participation of tautological structural elements in the information transfer necessarily leads to an antinomy. Nevertheless, since the time of Aristotle the paradigm of mathematics—and thus tautological structure—has always been a hidden ingredient in the various concepts of knowledge acquisition or general theories of information (...) transfer. We hold that Darwin's Evolutionary Theory is the first scientific theory which consistently presupposes a non-tautological structure for the information transfer and, at the same time, keeps it strictly distinct from the tautological metric of scientific observation. The consequences of this technique—namely the dissociation of information from intentionality—have not yet been fully drawn. Erkenntnistheorien beziehen sich über die Perspektive eines Beobachters auf die Struktur des Informationstransfers, der die Realität erzeugt, von der der Beobachter selbst ein Element ist. Man kann zeigen, dass jeder erkenntnistheoretische Ansatz, der an diesem Transfer von Information tautologische Strukturelemente teilnehmen lässt, zu einer Antinomie führt. Dennoch bilden das Paradigma der Mathematik—und damit tautologische Strukturen—seit Aristoteles einen festen Bestandteil von Erkenntnistheorien und generell von Theorien des Informationstransfers. Unserer These zufolge ist Darwins Evolutionstheorie die erste wissenschaftliche Theorie, die den Informations-transfer ausschließlich als nicht-tautologische Struktur auffasst und diese zugleich strikt von der tautologischen Struktur der Beobachtungsmetrik getrennt hält. Die Konsequenzen für die Erkenntnistheorie—namentlich die Trennung von Information und Intentionalitätsind bisher nicht gezogen worden. (shrink)

During the 1780s, as Kant was developing his universalistic moral theory, he published texts in which he defended the superiority of whites over non-whites. Whether commentators see this as evidence of inconsistent universalism or of consistent inegalitarianism, they generally assume that Kant's position on race remained stable during the 1780s and 1790s. Against this standard view, I argue on the basis of his texts that Kant radically changed his mind. I examine his 1780s race theory and his hierarchical conception of (...) the races, and subsequently address the question of the significance of these views, especially in the light of Kant's own ethical theory. I then show that during the 1790s Kant restricts the role of the concept of race, and drops his hierarchical account of the races in favour of a more genuinely egalitarian and cosmopolitan view. (shrink)

Kant -- drawing on his eighteenth-century predecessors -- provided a discerning and powerful characterization of what biologists had to explain in organic form. His difference from the rest is that he opined that was impossible to explain it. Its ’inscrutability’ was intrinsic. The third ’Critique’ essentially proposed the reduction of biology to a kind of prescientific descriptivism, doomed never to attain authentic scientificity. By contrast, for Locke, and ’a fortiori’ for Buffon and his followers, ’intrinsic purposiveness’ was a fact of (...) the matter about concrete biological phenomena; the features of internal self-regulation were hypotheses arising out of actual research practice. The difference comes most vividly to light once we recognize Kant’s distinction of the concept of organism from the concept of life. (edited). (shrink)

The rise of the mechanistic worldview in the seventeenth century had a major impact on views of biological generation. Many seventeenth century naturalists rejected the old animist thesis. However, the alternative view of gradual mechanistic formation in embryology didn’t convince either. How to articulate the peculiarity of life? Researchers in the seventeenth century proposed both “animist” and mechanistic theories of life. In the eighteenth century again a controversy in biology arose regarding the explanation of generation. Some adhered to the view (...) that life is a physical property of matter (e.g. Buffon), others saw living entities as the result of the development of pre-existing germs (e.g. Bonnet). Naturalists, lacked a convincing account that could guide their research. In interaction with leading naturalists of his time Immanuel Kant articulated an approach to explaining generation. Kant’s account, delineated in his Kritik der Urteilskraft (Critique of the power of judgment) (1790), is a combination of Newtonian non-reductionist mechanism in explanation, and a concept of natural end comparable to Stahl’s formal conception of organic bodies. It consists of two claims: a) in biology only mechanical explanation is explanatory, and b) living entities contain some original organisation, which is mechanically unexplainable. In the nineteenth century this approach influenced naturalists as Müller, Virchow, and Von Baer, in their physiological research. Dissatisfied with a sheer mechanistic or, on the other hand, a sheer teleological approach, they appreciated the Kantian account of mechanical explanation of natural ends. In Germany, in the second halve of the nineteenth century, Ernst Haeckel reopened the debate about abiogenesis, which still continuous. (shrink)

Kant’s analysis of the concept of natural purpose in the Critique of judgment captured several features of organisms that he argued warranted making them the objects of a special field of study, in need of a special regulative teleological principle. By showing that organisms have to be conceived as self-organizing wholes, epigenetically built according to the idea of a whole that we must presuppose, Kant accounted for three features of organisms conflated in the biological sciences of the period: adaptation, functionality (...) and conservation of forms..Kant’s unitary concept of natural purpose was subsequently split in two directions: first by Cuvier’s comparative anatomy, that would draw on the idea of adaptative functions as a regulative principle for understanding in reconstituting and classifying organisms; and then by Goethe’s and Geoffroy’s morphology, a science of the general transformations of living forms. However, such general transformations in nature, objects of an alleged ‘archaeology of nature’, were thought impossible by Kant in the §80 of the Critique of judgment. Goethe made this ‘adventure of reason’ possible by changing the sense of ‘explanation’: scientific explanation was shifted from the investigation of the mechanical processes of generation of individual organisms to the unveiling of some ideal transformations of types instantiated by those organisms. (shrink)

Kant’s analysis of the concept of natural purpose in the Critique of judgment captured several features of organisms that he argued warranted making them the objects of a special field of study, in need of a special regulative teleological principle. By showing that organisms have to be conceived as self-organizing wholes, epigenetically built according to the idea of a whole that we must presuppose, Kant accounted for three features of organisms conflated in the biological sciences of the period: adaptation, functionality (...) and conservation of forms..Kant’s unitary concept of natural purpose was subsequently split in two directions: first by Cuvier’s comparative anatomy, that would draw on the idea of adaptative functions as a regulative principle for understanding in reconstituting and classifying organisms; and then by Goethe’s and Geoffroy’s morphology, a science of the general transformations of living forms. However, such general transformations in nature, objects of an alleged ‘archaeology of nature’, were thought impossible by Kant in the §80 of the Critique of judgment. Goethe made this ‘adventure of reason’ possible by changing the sense of ‘explanation’: scientific explanation was shifted from the investigation of the mechanical processes of generation of individual organisms to the unveiling of some ideal transformations of types instantiated by those organisms. (shrink)

Reconstructions of Romantic-era life science in general, and epigenesis in particular, frequently take the Kantian logic of autotelic “self-organization” as their primary reference point. I argue in this essay that the Kantian conceptual rubric hinders our historical and theoretical understanding of epigenesis, Romantic and otherwise. Neither a neutral gloss on epigenesis, nor separable from the epistemological deflation of biological knowledge that has received intensive scrutiny in the history and philosophy of science, Kant’s heuristics of autonomous “self-organization” in the third Critique (...) amount to the strategic capture of epigenesis from nature, for thought, in thought’s critical transcendence of nature. This essay looks to Jean-Baptiste Lamarck and his English contemporary Erasmus Darwin to begin to reconstruct the rigorously materialist, naturalist, and empiricist theories of epigenesis marginalized by Kantian argumentation. As theorists of environmental and social collaboration in the ontogeny of viable forms, Lamarck and Darwin illuminate features of our own epigenetic turn obscured by the rhetoric of “self-organization,” allowing us to glimpse an alternative Romantic genealogy of the biological present. (shrink)

Reconstructions of Romantic-era life science in general, and epigenesis in particular, frequently take the Kantian logic of autotelic “self-organization” as their primary reference point. I argue in this essay that the Kantian conceptual rubric hinders our historical and theoretical understanding of epigenesis, Romantic and otherwise. Neither a neutral gloss on epigenesis, nor separable from the epistemological deflation of biological knowledge that has received intensive scrutiny in the history and philosophy of science, Kant’s heuristics of autonomous “self-organization” in the third Critique (...) amount to the strategic capture of epigenesis from nature, for thought, in thought’s critical transcendence of nature. This essay looks to Jean-Baptiste Lamarck and his English contemporary Erasmus Darwin to begin to reconstruct the rigorously materialist, naturalist, and empiricist theories of epigenesis (still) marginalized by Kantian argumentation. As theorists of environmental and social collaboration in the ontogeny of viable forms, Lamarck and Darwin illuminate features of our own epigenetic turn obscured by the rhetoric of “self-organization,” allowing us to glimpse an alternative Romantic genealogy of the biological present. (shrink)

Contemporary understandings of nature, or what is ‘natural’, are increasingly subject to debate in our bio-technological age. In this article, I argue that ideas about nature and biology bear a largely unacknowledged relation to normative ideas about sex in western science and philosophy. By examining the concepts of nature and sex in the writings of prominent 18th-century thinkers such as Kant, Rousseau, Burke and Linnaeus, I try to show that in response to the withdrawal, absence or ‘death’ of God that (...) characterizes the Enlightenment worldview, the desire to control sexual expression emerges as a key feature of scientific, aesthetic and philosophical systems of knowledge. Moreover, this desire shapes the concept of nature in such a way that it becomes amenable to the specifically 19th-century figuration of modern biological science. (shrink)

This paper explains the empirical markers by which Kant thinks that one can identify moral responsibility. After explaining the problem of discerning such markers within a Kantian framework, I briefly explain Kant’s empirical psychology. I then argue that Kant’s empirical markers for moral responsibility—linked to higher faculties of cognition—are not sufficient conditions for moral responsibility, primarily because they are empirical characteristics subject to natural laws. Next, I argue that these markers are not necessary conditions of moral responsibility. Given Kant’s transcendental (...) idealism, even an entity that lacks these markers could be free and morally responsible, although as a matter of fact Kant thinks that none are. Given that they are neither necessary nor sufficient conditions, I discuss the status of Kant’s claim that higher faculties are empirical markers of moral responsibility. Drawing on connections between Kant’s ethical theory and ‘common rational cognition’, I suggest that Kant’s theory of empirical markers can be traced to ordinary common sense beliefs about responsibility. This suggestion helps explain both why empirical markers are important and what the limits of empirical psychology are within Kant’s account of moral responsibility.Keywords: Immanuel Kant; Moral responsibility; Freedom; Empirical psychology; Transcendental idealism; Reason; Common sense; Anthropology. (shrink)

Blumenbach’s epigenetic theory, particularly his concept of the formative drive, was appropriated by both Kant and Schelling. Kant’s third Critique endorsement of Blumenbach’s formative drive shows him to be close to Schelling’s conception of nature, since it is evidence of his distance from an artifactual conception of teleology. Schelling also draws on this concept of the formative drive, making the structures operative in the formative drive the explanatory ground of all natural forces and processes, thereby supplying the unity between the (...) organic and inorganic which, according to Kant’s Critical philosophy, is unattainable for our discursive understanding. In this paper, I will argue for two related conclusions. First, Kant is closer to Schelling in his outlook than he has been interpreted to be, particularly in his conception of reflecting teleological judgment, according to which we must judge organisms as if they internally directed at ends, while using design as a heuristic device. Second, Schelling’s philosophy of nature expands upon Kant’s view of the teleological principle, and in doing so develops a systematically unified view of nature. For Schelling, the organizing principle manifested in the formative drive also unifies all of nature into a single system. (shrink)

In the 1787 Transcendental Deduction of the Categories Kant indicates the only possible ways by which one can account for a necessary agreement of experience with the concepts of its objects (B166), using analogies between modes of explanation and biological theories about the origin of life. He endorses epigenesis as a model for his system of pure reason (B167). This paper examines various interpretive claims about the meaning of this theory of generation and its significance for Kant’s philosophy (Section 1), (...) showing that, after his Critical shift in perspective, in 1775/77 Kant already combined preformed elements and their purposively oriented formation by natural forces (Section 2). Contrary to the standard view, Kant’s theory of race appears to constitute the background to assess Blumenbach’s later (1799/1781) shift to epigenesis after supporting Haller’s preformism (Section 3). In Section 4, I argue that the ground of affinity between epigenesis and formal idealism rests in tracing the first origin of these conformities: external a posteriori climate conditions and predisposed germs and dispositions within the generative power of the human body; and external a posteriori experience and spontaneous a priori concepts of its objects, within pure sensory intuiting and pure thinking. In both cases the external empirical conditions would function as occasioning propelling factors affecting internal pre-established forms of generation. (shrink)

Malebranche is both an occasionalist and an advocate of the preformationist theory of generation. One might expect this given that he is a mechanist: passive matter cannot be the source of its own motion and so requires God to move it (occasionalism); and such matter, moving according to a few simple laws of motion, could never fashion something as complex as a living being, and so organisms must be fashioned by God at Creation (preformationism). This expectation finds a challenge in (...) Kant's depiction of the relation between causation and generation. According to Kant, preformation is the generation theory one would expect the advocate of the pre-established harmony to endorse, while the occasionalist would endorse a theory whereby God directly forms the organism upon every insemination. I make sense of Malebranche's position in light of Kant's suggestion by examining the relation Malebranche sees between science and metaphysics, the roles that he believes empirical investigations and final causes have in scientific practice and explanation, and the role of the supernatural in Malebranche's philosophy. (shrink)

In this paper, I argue that Kant adopted, throughout his career, a position that is much more akin to classical accounts of epigenesis, although he does reject the more radical forms of epigenesis proposed in his own time, and does make use of preformationist sounding terms. I argue that this is because Kant thinks of what is pre-formed as a species, not an individual or a part of an individual; has no qualm with the idea of a specific, teleological principle (...) or force underlying generation, and conceives of germs and predispositions as specific constraints on such a principle or force. Neither of these conceptions of what is “preformed”, I argue, is in strict opposition to classical epigenesis. I further suggest that Kant’s lingering use of preformationist terminology is due to his belief that this is required to account for the specificity of the specific generative force; his resistance towards the unrestricted plasticity of the generative force in radical epigenesis, which violates species-fixism; and his insistence on the internal, organic basis of developmental plasticity and variation within species. I conclude by suggesting that this terminological and interpretative peculiarity is partly due to a larger shift in the natural philosophical concerns surrounding the debate on epigenesis and preformation. Specifically, it is a sign that the original reasons for resisting epigenesis, namely its use of specific, teleological principles and its commitment to the natural production of biological structure, became less of a concern, whereas unrestricted plasticity and its undermining of fixism became a real issue, thereby also becoming the focal point of the debate. (shrink)

In this paper, I argue that Kant adopted, throughout his career, a position that is much more akin to classical accounts of epigenesis, although he does reject the more radical forms of epigenesis proposed in his own time, and does make use of preformationist sounding terms. I argue that this is because Kant (1) thinks of what is pre-formed as a species, not an individual or a part of an individual; (2) has no qualm with the idea of a specific, (...) teleological principle or force underlying generation, and conceives of germs and predispositions as specific constraints on such a principle or force. Neither of these conceptions of what is “preformed”, I argue, is in strict opposition to classical epigenesis. I further suggest that Kant’s lingering use of preformationist terminology is due to (1) his belief that this is required to account for the specificity of the specific generative force; (2) his resistance towards the unrestricted plasticity of the generative force in radical epigenesis, which violates species-fixism; and (3) his insistence on the internal, organic basis of developmental plasticity and variation within species. I conclude by suggesting that this terminological and interpretative peculiarity is partly due to a larger shift in the natural philosophical concerns surrounding the debate on epigenesis and preformation. Specifically, it is a sign that the original reasons for resisting epigenesis, namely its use of specific, teleological principles and its commitment to the natural production of biological structure, became less of a concern, whereas unrestricted plasticity and its undermining of fixism became a real issue, thereby also becoming the focal point of the debate. (shrink)

While Kant introduces his critical philosophy in continuity with the experimental tradition begun by Francis Bacon, it is widely accepted that his Copernican revolution places experimental physics outside the bounds of science. Yet scholars have recently contested this view. They argue that in Critique of the Power of Judgment Kant’s engagement with the growing influence of vitalism in the 1780s leads to an account of nature’s formative power that returns experimental physics within scientific parameters. Several critics are sceptical of this (...) revised reading. They argue that Kant’s third Critique serves precisely to deflate the epistemological status of experimental physics, thereby protecting science from the threat of vitalism. In this paper I examine Kant’s account of science in the context of the experimental tradition of philosophy, particularly in relation to the generation dilemma of the eighteenth century. I argue that Kant does not deflate the epistemological status of experimental physics but rather introduces systematicity to the experimental tradition. By identifying the reflective use of reason to organize laws of experience into a systematic whole, Kant aims to ground experimental inquiry on the secure course of a science, opening a conception of science as a research programme. (shrink)

The aim of this paper is to show that for Kant, a combination of epigenesis and monogenesis is the condition of possibility of anthropology as he conceives of it and that moreover, this has crucial implications for the biological dimension of his account of human nature. More precisely, I begin by arguing that Kant’s conception of mankind as a natural species is based on two premises: firstly the biological unity of the human species (monogenesis of the human races); and secondly (...) the existence of ‘seeds’ which may or may not develop depending on the environment (epigenesis of human natural predispositions). I then turn to Kant’s account of man’s natural predispositions and show that far from being limited to the issue of races, it encompasses unexpected human features such as gender, temperaments and nations. These predispositions, I argue, are means to the realisation of Nature’s overall purpose for the human species. This allows me to conclude that man’s biological determinism leads to the species’ preservation, cultivation and civilisation. (shrink)

In the third Critique, Kant argues that it is to take an immediate interest in natural beauty, because it indicates an interest in harmony between nature and moral freedom. He, however, denies that there can be a similarly significant interest in artistic beauty. I argue that Kant ought not to deny this value to artistic beauty because his account of fine art as the joint product of the of genius and the discipline of taste commits him to the claim that (...) artistic beauty expresses such a harmony between nature and freedom. (shrink)

I discuss various reactions to my article “Again, what the philosophy of science is not” [Callebaut (Acta Biotheor 53:92–122 (2005a))], most of which concern the naturalism issue, the place of the philosophy of biology within philosophy of science and philosophy at large, and the proper tasks of the philosophy of biology.

Kant criticizes the so-called ‘preformation’ hypothesis – a nativist account of the origin of the categories – at the end of the B-Deduction on the ground that it entails scepticism. I examine the historical context of Kant's criticism, and identify the targets as both Crusius and Leibniz. There are two claims argued for in this paper: first, that attending to the context of the opposition to certain forms of nativism affords a way of understanding Kant's commitment to the so-called ‘discursivity (...) thesis’, by contrasting the possession conditions for the categories with those for innate ideas; secondly, it provides an insight with regard to Kant's understanding of the dialectic with scepticism. Kant's claim is that a certain explanatory lacuna that attaches to Humean empiricism can be seen to apply equally to any nativist theory. The lacuna concerns the explanation of the modal purport of a priori necessity, i.e. how it is that our consciousness can even distinguish contents that are represented as necessary features of objects.Send article to KindleTo send this article to your Kindle, first ensure [email protected] is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about sending to your Kindle. Find out more about sending to your Kindle. Note you can select to send to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be sent to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply. Find out more about the Kindle Personal Document Service.Kant on Nativism, Scepticism and NecessityVolume 18, Issue 1John Callanan DOI: https://doi.org/10.1017/S136941541200026XYour Kindle email address Please provide your Kindle [email protected]@kindle.com Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Dropbox To send this article to your Dropbox account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Dropbox. Kant on Nativism, Scepticism and NecessityVolume 18, Issue 1John Callanan DOI: https://doi.org/10.1017/S136941541200026XAvailable formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Google Drive To send this article to your Google Drive account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Google Drive. Kant on Nativism, Scepticism and NecessityVolume 18, Issue 1John Callanan DOI: https://doi.org/10.1017/S136941541200026XAvailable formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Export citation. (shrink)

Recent challenges to non-traditional theories of natural kinds demand clarifications and revisions to those theories. Highlights: The semantics of natural kind terms is a special case of a general naturalistic conception of signaling in organisms that explains the epistemic reliability of signaling. Natural kinds and reference are two aspects of the same natural phenomenon. Natural kind definitions are phenomena in nature not linguistic or representational entities; their relation to conceptualized definitions is complex. Reference and truth are special cases of a (...) broader phenomenon of accommodation between aspects of signaling and epistemically relevant causal structures. (shrink)

This work examines Kant’s remarkable decision to rewrite the core argument of the first Critique, the Transcendental Deduction of the Categories. I identify a two-part structure common to both versions: first establishing an essential role for the categories in unifying sensible intuitions; and then addressing a worry about how the connection between our faculties asserted in the first part is possible. I employ this structure to show how Kant rewrote the argument, focusing on Kant’s response to the concerns raised in (...) an early review by Johann Schultz. Schultz’s dissatisfaction with the original Deduction lies in its second part, and Kant’s subsequent revisions are focused on providing a better answer to this how-possible question. The new Deduction offers a more direct and convincing account of how our faculties work together to make experience possible. (shrink)

Kant often compares reason to an organized body, which suggests that reason should be understood as a whole from which all possible uses of the faculties of reason are derived. However, Kant does not elaborate his conception of the whole of reason. Nor does the secondary literature. This paper suggests that the wholeness of reason is the apodictic modality of reason, i.e., the necessary standard that determines what can systematically belong to reason, and thus works as the systematic condition for (...) all possible uses of the faculties of reason. This necessary standard is the discipline of pure reason. Kant compare souvent la raison à un corps organisé, ce qui suggère que la raison devrait être comprise comme un tout à partir duquel dérivent systématiquement toutes les fonctions possibles des facultés de la raison. Ni Kant, ni la littérature secondaire n’élabore cependant sa conception de la raison comme un tout. Autrement dit, ils n’élaborent pas la notion d’unité de la raison. Je soutiens que l’unité de la raison devrait être comprise comme la modalité apodictique de la raison, c’est-à-dire le critère nécessaire qui détermine ce qui peut appartenir systématiquement à la raison. Ce critère nécessaire est la discipline de la raison pure. (shrink)

A comprehensive and practical study tool, introducing Kant's thought and key works and exploring his continuing influence.

O foco deste artigo é identificar e expor o conceito de racionalidade que opera na filosofia kantiana, considerando, sobretudo, a “Doutrina transcendental do método” da Crítica da razão pura. De modo mais específico, a investigação toma como ponto de partida o texto da “Arquitetônica da razão pura” e destaca o conceito de sistema ali exposto, levando em conta sua paridade com o organismo, que lhe serve de metáfora. A partir daí, tem-se a ocasião para qualificar o método da razão como (...) profundamente dinâmico e caracterizar, desde semelhante qualificação, a própria postura filosófica como atividade de pensamento que se exerce crítica e sistematicamente sobre a multiplicidade de conhecimentos. (shrink)