Software Images icon An illustration of two photographs. Images Donate icon An illustration of a heart shape Donate Ellipses icon An illustration of text ellipses. Basic writings of Kant Item Preview. EMBED for wordpress. Want more? Advanced embedding details, examples, and help! Includes bibliographical references pages Presents the essential works of the philosopher, including "Critique of Pure Reason" and "Eternal Peace.
There are no reviews yet. Be the first one to write a review. Books for People with Print Disabilities. But it is possible to reconcile these two notions by adopting a cosmologic-aesthetic explanation. The necessity of the intermediary concepts as the components of the bridge between physics and metaphysics entails the demonstration of the essential relation between cosmology and aesthetics.
For they proceed from the construal of nature as an aesthetic notion and systematic or non-systematic whole. While ta panta everything or the whole becomes the ordered whole or kosmos only as an aesthetic idea, any aes- thetic notion about nature must handle and explain it cosmologically as an ele- mentary system.
The fruitful comparison between the Kantian sublime and Nie- tzschean Dionysian constitutes the primary source of inspiration in our quest for a philosophy of aesthetics beyond the merely logical or rationalist accounts.
Indeed, an elaborate understanding of the comparison between the Kantian sub- lime and Nietzschean Dionysian requires higher criteria and principles by which we can observe the affinities and transitions between nature and art, forces and concepts, physics and metaphysics.
To attain the goals set above, I employ the method of amplification or am- pliative reconstruction in my examination and presentation of the arguments of these three major philosophers. This method helps generate new ap- proaches to these notions and creates scope for further contemplation regarding their ontological or cosmological foundations.
A Pre-Socratic reconstruction of the Kantian philosophy, for instance, renders it multi-dimensional and flexible and thereby amplified. Similarly, a Kantian reconstruction of the Heraclitean philosophy would pave the way to its fuller understanding by bridging the gap between ancient and modern philosophical concepts.
Indeed this is the method adopted by Nietzsche in his Schopenhauerian reconstruction of the tragic thought in Birth of Tragedy and his Heraclitean critique of modern philosophy in the later works. To avoid this kind of misrepresentation, we will resort to the Heraclitean philosophy to frame the main principles and ideas that prelude both chapters. Kantian terminology is used as a dictionary to substantiate the descriptive and critical qualities of the arguments.
So, the first chapter delves into the principle of transition, associating it with the Heraclitean logos in the Prelude through the late nineteenth— early twentieth—century construal of logos as Weltanschauung, especially in Dilthey, Jaspers and Heidegger, the latter of whom contributes extensively to frame this work around the Heraclitean philosophy.
In applying the principle to Kantian philosophy in gen- eral, the faculty of sense-intuition Anschauung is regarded as the faculty through which the transition takes place.
Anschauung transforms sensible ap- pearances into unifying intuitions regarding nature by bridging the gap between the aesthetic perception of phenomena and the theoretical or cosmological ideas. Moreover, the power of judgment is posited as the faculty that regulates and determines the transition between the moving forces in nature and human free- dom as well as between the faculties of understanding and reason.
This chapter further explores the way Kant attempts to transform his transcendentalism in the later fascicles of Opus Postumum through the principle of transition into a cos- mological worldview while preserving the moral being of man at the forefront of philosophical speculation.
The second chapter explores the principle of motion with regard to the Her- aclitean, Kantian, Nietzschean and Heideggerian cosmology, physiology and aesthetics. Following the pattern developed in the first chapter, the principle of motion is preliminarily grounded on the Heraclitean worldview this time revolv- ing around his conceptualization of phusis. We then examine his theories of eternal recurrence and will-to-power respectively as the Heraclitean and Dionysian formulations of the principle of motion to strengthen the main argument.
By referring to the painting as well as other artworks of genius, this section finalizes the compari- son between the Kantian sublime and Nietzschean Dionysian as it outlines, ex- emplifies and reaffirms the philosophical grounding of cosmological aesthetics. NOTES 1. Diogenes Laertius. The Lives and Opinions of Eminent Philosophers, trans. Yonge, London: J. Kant, Immanuel. Opus Postumum, ed. Also see Friedman, Michael. Such a bridge is absolutely necessary if experimental physics is ever to amount to more than a mere empirical aggregate.
Furthermore, Friedman states that this problem bears a striking resemblance to the way Kant posits the problem of reflective judgment. This point is examined in the section on the regulative role of the faculty of judgment. Friedman, Michael. This finding is endorsed yet purposefully not furthered by Friedman in his Kant and the Exact Sciences Friedman, Michael. In his lectures on metaphysics and logic, he identifies him agreeing with Socrates as an exceedingly obscure thinker due to the newness of philosophy and philosophical language in the Greek culture.
Kant Immanuel, Lectures on Metaphysics trans. Young, Cambridge University Press, , p. Just how are what presences and what shows itself from itself what appears united?
For Kant, such a unity is simply impossible. For the Greeks, things appear. For Kant, things appear to me.
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