Abstract

This dissertation’s contribution consists in providing a novel interpretation of the role time plays in Kant’s transcendental idealism. A significant part of Kant scholarship on the Critiques tends to assume that time, as understood in transcendental philosophy, is solely a formal property of intuition. This assumption has led several commentators to overlook a fundamental feature of transcendental idealism, namely, that in being the most basic form of intuition time is, also, a provider of content in and for experience. In looking attentively at such feature this dissertation shows that time is the activity of the self that grounds the possibility of objectivity and explores the philosophical implications of such an interpretation. In the first Chapter I conduct a comprehensive survey of relevant literature and show that it is impossible to separate general metaphysics from transcendental logic in the context of Kant’s transcendental philosophy without making serious philosophical sacrifices. I then argue, in the second Chapter, that time is not merely a formal property of intuition but is, rather, the fundamental form of intuition and that, even if space is in no way reducible to, or derivable from it, time has nonetheless primacy over space on both logical and ontological grounds. From this I argue that by time, or self-affection, Kant understands the activity of subjectivity that brings about the possibility of relating to objects through the power of imagination. In the third Chapter, I show that such relation is not left wholly undetermined and that, instead, it occurs in accordance with the layout presented by Kant in the Table of Judgments, the Table of Pure Concepts of the Understanding, the Schemata and, importantly, in the System of Principles of the Understanding. I show that only an interpretation that acknowledges the systematicity found in the Analytic section of the Critique of Pure Reason can justify the distinction drawn by Kant between the mathematical and the dynamical and conclude, from that, that time does indeed provide a specific content in and for experience to be found in the Schematism doctrine. Finally, in the fourth Chapter I broaden the philosophical scope and inquire as to whether Kant has the theoretical means to articulate something like an uncategorized schema or time-determination. I conclude that, although in the Critical period Kant can do so only problematically, in the post-Critical period there are means to do so categorically: system, as such, is a time-determination for which the understanding lacks a pure concept.