Kant & neo-Kantianism

Robert Hanna em seu livro Kant, Science, and Human Nature considera o problema das duas imagens como sendo "o problema básico da filosofia analítica europeia e anglo-americana após 1950-e talvez seja ele o proble-ma fundamental da filosofia moderna" 76. Tal problema pode ser descrito como o de reconciliar duas concepções ou imagens metafísicas do mundo aparentemente anta-gônicas, conflitantes e excludentes, que Sellars, no seu célebre texto "Philosophy and the scientific image of man", nomeou-as como imagem manifesta e imagem científica do mundo. Hanna caracteriza a imagem manifesta como sendo aquela "produzida pela experiência consciente dos seres humanos racionais e que é subjetiva, fenomênica, perspectivista, teleológica, carregada de valor, pessoal e moral". E a imagem científica como aquela produzida "pela matemática pura e pelas ciências naturais básicas e que é objetiva, não-fenomênica, não-perspectivista, mecanicista, de valor neutro, impessoal e amoral". Hanna também considera que o objetivo maior do seu livro Kant, Science, and Human Nature é o de encontrar uma solução kantiana para tal problema. Em vista disso, este meu trabalho tem um duplo objetivo: em primeiro lugar, analisar a solução kantiana proposta por Robert Hanna para o problema das duas imagens nesse seu livro; em segundo lugar, apresentar uma solução alternativa que considero, por um lado, mais coerente com o idealismo transcendental kantiano e, por outro, mais aplicável ao contexto da ciência contemporânea.

The World as Will and Representation is the major achievement of Schopenhauer’s life, and the backbone of his intellectual career. In 1844 he published a revised and extended edition of it, and now added a whole second volume of ‘supplementary’ essays. It is this second volume, even longer than the first, that we have here in translation. In 1859, the year before he died, Schopenhauer revised both volumes for a final time, making many further additions.

Este artigo problematiza o uso feito por Kant da noção de força e de alguns termos à ela relacionadas (como, por exemplo, força fundamental, força formadora, força vital) bem como o uso do termo em questão em relação a alguns outros, como faculdade e capacidade. Essa discussão inicia-se com um problema de compreensão do sentido do termo força, em uma abordagem relacionada à vida derivada, amplia-se para uma fusão de campos semânticos que mantém como pano de fundo a questão da possibilidade de uma força fundamental, e encerra-se considerando a impossibilidade de qualificar qual seria essa força fundamental que a razão nos impele a considerar enquanto hipótese.

During the course of the summer school, we will meditate on the meaning of autonomy in Cassirer’s philosophy of symbolic forms with special focus on the putative autonomy of myth, language, and science. Special attention will be given to the various problems and questions regarding the autonomy of culture, in addition to tentative solutions to these problems. In the course of our investigations, we will also give special consideration to the historical context and influence of other philosophers and philosophical systems on Cassirer’s philosophy of culture.

This is the part of Kant's 'Critique' entitled 'Transcendental Aesthetic' which deals exclusively with the Forms of Time and Space. Read it to discover this philosopher's perspective on Time and Space as internal forms of intuition as opposed to external characteristics of the world. Perhaps in reading it you will discover why Einstein considered Kant his favourite writer (as well as Thorstein Veblen, apparently!). Reflect on the relationship between the Theory of Relativity and Kant's overall 'Critical Philosophy' (or 'Transcendental Idealism') as you read this, one of the most inspiring and challenging portions of his Critique. This extract is taken out of the first English translation from the German of Kant's 'Critique', edited by historian of thought and author Edouard d'Araille. You will also find two further downloads of material from this 2002 Edition of Kant's 'Critique' - an Introductory Essay to that book entitled 'Critic of Pure Reason' (by Edouard d'Araille) and the 'Editor's Note' from the same volume, explaining the significance of Francis Heywood's first English translation of the 'Critique'. The English in this version of the 'Transcendental Aesthetic' may be more archaic than more recent translations, but it does stick very close to the original text and is "philosophically accurate" to a high degree.

It will be argued that personal agency, far from lacking epistemic value, contributes to knowledge in a substantial way. To this end, it will be claimed that what Sosa calls an epistemic perspective is necessary to solve the binding problem in epistemology at the three junctures at which it can occur: as the Pyrrhonian question of whether one can rationally endorse one's epistemic rationality; as the problem of the epistemic status of guessing; and as the enquiry into the contribution of the agential perspective for evading coincidental luck. Our aim has been that of elucidating and expanding Sosa's virtue perspectivism.

In this talk, I will explain the philosophical task of Natorp’s social pedagogy. It is well-known that the social pedagogy emerged first and foremost as a consequence of the social and political situation of the working classes during the Austro-Hungarian Republic around 1890 and, later, during the Weimar Republic around 1918. Against the technical and individualistic education of the working classes, Natorp offered a pedagogical model that is based on the community as the ideal principle for any democratic (and rational) society. In this sense, Natorp’s pedagogy has been the object of an outstanding attention, to the point that it is still considered a significant referent in contemporary educational studies. However, besides the social question (soziale Frage) that motivated this pedagogical project, Natorp also seems interested in the social pedagogy as a “strategy” to develop a systematic interpretation of the public role that transcendental philosophy –in its neo-Kantian version— must play in the development and dissemination of a community based on humanistic principles. It is precisely this aspect the one that I will address here. In particular, I will analyze Natorp’s interest in pedagogy in the following sense: what role did the social pedagogy play in the system of philosophy of Marburgian neo-Kantianism? I will argue that the social pedagogy defines philosophy both as the ground and the goal, or if you allow me to put it in the common metaphor, as the seed and cultivation of a rationally engaged and informed humanity. My talk consists in three parts. First, I will describe the historical context and the philosophical motivation for the social pedagogy. Second, I will explain the systematic place and function of this project. Finally, I will conclude by coming back to the idea of philosophy as the endless task of humanity. (It goes without saying that what I will offer here is more a hypothesis than a secured and already demonstrated interpretation).

A travers les archives inédites des Portalis, il est possible de retracer l’importance de la philosophie allemande dans les réflexions politico-juridiques des Portalis et le lien qu’ils avaient entretenu avec le cercle d’Emkendorf, l’Aufklärung et le classicisme de Weimar.