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Kant's Philosophy and the Momentum of Modernity - The Metaphysics of Fact Determination (Hardcover)
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Kant's Philosophy and the Momentum of Modernity - The Metaphysics of Fact Determination (Hardcover)
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This book is both a careful study of Immanuel Kant's work and the
context of that work in the movement known as early modern
philosophy. The chief interest of the author concerns the
philosophy of perception that is manifest in Kant's doctrines of
the transcendental aesthetic and the concept of phenomena.
Philosophy bears a crucial relationship to the public in terms of
the evidence that it identifies as original and binding. In the
early modern period, philosophy repudiated its dependence on
ordinary perception, and on language as ordinarily used, in the
setting forth of its own authority. This historiographical fact is
presently of immense interest, as public discourse finds itself
rudderless and without agreed upon common facts for deliberation to
settle on. It was not the view of the ancient Greeks that
philosophy could so emancipate itself from the perception of common
facts as the original evidence for higher investigations. The Early
Modern era, beginning with Bacon but now more furiously in the work
of Kant, has anchored a general indictment of ordinary perception
in a remnant of natural philosophy. Human beings, in Kant's
philosophy, are not capable of knowing what objects, external
objects, are in themselves. We may only know what are called
"appearances," and Kant refers to these appearances as phenomena.
Yet this claim is complicated by the a priori knowledge which Kant
claims to possess as regards these phenomena: that they must all be
eternal substances. The book freely moves back and forth between
Greek antiquity and the Early Modern period to illustrate the full
nature of the rupture on this ground of the metaphysics of fact
determination. For Aristotle, the founder of the theory of
substance, substances are just the perishable bodies commonly
perceived. Kant's phenomena, which claims to embody what appears to
the generality of the human race, cannot be that, for the human
race does not perceive eternal objects.
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