In this paper, I shall discuss the assumption that Kant’s method in the Critique of Pure Reason is a transcendental analysis of experience. In order to do this, I will consider the conception of transcendental analysis that Marburg Neo-Kantianism powerfully introduced into Kant interpretation. I shall first develop a general model of transcendental analysis in the Marburg sense. I shall then ask whether this is a suitable model for the interpretation of the first Critique. Kant’s distinction between the analytic and (...) synthetic method in the Prolegomena seems to contradict this, given that it is a distinction between two different mathematical methods of demonstration. However, I shall argue that any such reading is incompatible with the Critique, and that transcendental analysis is indeed a legitimate interpretative model for understanding Kant. I shall finally turn to Strawson’s conception of descriptive metaphysics, which has strong affinities to Kant and the Marburg school. Most importantly, Strawson helps us to understand three significant aims at which transcendental analysis is directed. Finally, comparing transcendental analysis to dominant conceptions of analysis in philosophy, I shall argue that it constitutes a variety of philosophical analysis sui generis. (shrink)

This paper develops its exegetical claim by building mainly on a reconstruction of a central argument in the Critique of Pure Reason and supporting it with material from Kant’s other critical works. It argues that Kant’s philosophy does not permit us any judgment about things in themselves whatsoever. This could be called a form of ignorance, albeit a unique one. On the developed reading, Kant claims that there cannot be any objectively valid judgment about things in themselves, and since so-called (...) judgments without objective validity are actually no judgments at all, there is no judgment about things in themselves available to us – not even a negative one. The paper considers the theses and antitheses of the antinomies, analytic judgments, and the practical postulates as potential candidates for such judgments, each of which fail the objectivity test. It ends by concluding that we should read Kant’s critical writings in such a way that they do not feature any judgments about things in themselves and suggests one way to do so: putative judgments of this sort could be read as higher-order judgments about the concept of a thing in itself. (shrink)

In the first two sections of the following remarks, I will establish a working definition of Cassirer's concept of a symbolic form. Symbolic forms are primarily forms of expression (1). Furthermore, they must be conceived as forms of world-disclosure and forms of mind and spirit (2). Finally, I will highlight the key elements of Cassirer's analysis of the practical dimension of symbolic forms (3). I argue that a reconsideration of the concept of a symbolic form will naturally let the philosophy (...) of symbolic forms adopt the shape of a critical theory of society. (shrink)

This paper analyses two early Chinese ways of modeling the ethical significance of art using music as an example. I shall focus on the Xunzi 《荀子》 as a paradigmatic statement of Confucian views, and selected passages from the Zhuangzi 《莊子》 as an exemplary manifestation of Daoist aesthetics. I argue that the Xunzi opts for a direct ethical impact of music, while it does not rely on an independent aesthetic conception of the goodness of music. By contrast, I argue that the (...) Zhuangzi discusses music on the grounds of an independent aesthetic conception of its goodness, while music can only claim an indirect ethical significance. Both models are mutually exclusive. This gives reason to believe that the Xunzi and the Zhuangzi present us with the two systematically possible ways of modeling the ethical impact of art. (shrink)

Gottesbeweise gehören zu den großen Themen der abendländischen Philosophie. Im 20. Jahrhundert sind sie mit Hilfe der modernen Logik neu formuliert worden und auch in der analytischen Philosophie werden Gottesbeweise seit Jahrzehnten kontrovers diskutiert. Offenkundig ist die Frage nach der Existenz Gottes im nachmetaphysischen Zeitalter aktueller denn je. Der Band versammelt die großen Gottesbeweise des Mittelalters und der Neuzeit ebenso wie die klassischen Einwände von Hume und Kant. Die sprachanalytische Debatte wird ausführlich dokumentiert und ein eigener Teil ist Kurt Gödel (...) gewidmet, dessen ontologischer Beweis bis heute nicht stichhaltig widerlegt worden ist. Umfassende einleitende Essays führen in die Problematik der Gottesbeweise ein und bieten gut verständliche Rekonstruktionen der jeweiligen Beweisversuche. (shrink)

Name der Zeitschrift: Deutsche Zeitschrift für Philosophie Jahrgang: 67 Heft: 3 Seiten: 511-515.

Kann es sein, dass unser Denken unauflösliche Widersprüche enthält? Die Paradoxien des Unendlichen sind ein guter Kandidat dafür. Kant hat in seiner transzendentalen Dialektik behauptet, dass wir das Unendliche nicht konsistent denken können. Hegel hält mit einer faszinierenden positiven Dialektik dagegen, die das Unendliche widerspruchsfrei denken will. Bei Cantor jedoch, der die moderne Auffassung des Unendlichen revolutioniert hat, kehren die Paradoxien wieder zurück. Guido Kreis zeigt, dass unsere Begriffe vom Unendlichen relativ zu unseren besten Theorien tatsächlich inkonsistent sind, und führt (...) anhand dieser negativen Dialektik zugleich in die Grundformen der modernen Dialektik ein. (shrink)

Kant claimed that it is impossible for us to have a consistent notion of the infinite. I shall concentrate on three versions of the paradoxes of the infinite: Kant’s first antinomy, the paradoxes of Cantorian set theory, and applications of Cantorian arguments to the metaphysics of the world. I shall dare two side-glance looks at Ancient Chinese Philosophy, where analogies to the Western paradoxes can be found. I shall first discuss key passages from the Chinese sophists, and then consider the (...) formulation of the Law of Non-Contradiction in the Moist Canons. I conclude that the paradoxes of the infinite remain a major challenge for reason. (shrink)