The Doctrine of Self-positing and Receptivity in Kant's Late ...

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synthetic potential for objective cognition. As such, furthermore, it simultaneously assumes analytically the fulfillment of all transcendental conditions under which the existence of the thinking and sensible subject is brought forth as actual. Through its act of spontaneity, the subject becomes conscious of its real existence and is capable of unfolding the formal and material modes of its objective reality. Thus, with the a priori knowledge of the latter necessary modes, it is capable of positing itself as an Object that is no longer conceived either as an empty determining of thought (analytic self-position) nor as a mere manifold of intuition, but instead as containing particular fields of its own potential determination in intuition. The conditions, under which those fields of determinability are capable of being given (dabile), reside in the subject‘s Act der Receptivität. In the Sebstsetzungslehre, the possibility for the latter fields of time, space, sensible space, empeiria, and the transcendental Object is grounded upon Kant‘s introduction of a sensing I. The subject constructs a priori the conditions to enable itself to be open to encounter the datum, exhibiting thus its finitude within the world. In the reciprocity of these Acts (Spontaneität and Receptivität), the subject can be said to cognize itself – as Object/object – and in this way eine Erfahrung machen [to make experience]. The previous section dedicated to the analytic level of the Selbstsetzungslehre showed the way the Object ―I‖ can be both methodologically arrived at and conceived within a logical notion of apperception. And while in that exposition a synthetic unity of apperception was identified as a necessary condition for the possibility of an ―analytic apperception,‖ at the logical level it remained reduced to its necessary function of unity in the possibility for judgments and concept formations alone. According to the principle 140
of identity, the analytic containment of the ―I am‖ in the ―I think‖ points to the necessary function of this ―I‖ as the vehicle of all thought, as the copula of all possible judgments, as the unity of concepts to their possible characteristic marks, in other words, as a Verbum (the unifying Verbum). Understood as that subject (logical, not substantial) that can never be predicated of something else, the ―I‖ is thus nothing other than a logical point of reference common to all representations in thought. The question now, in this section, is how it is possible to transition between a merely logical level of apperception to an ontological one. That this transition is an element in Kant‘s doctrine is not in question. We find this idea clearly expressed in the following passage, for example: Logical consciousness leads [führt] to the real and progresses [schreitet] from apperception to apprehension and its synthesis of the manifold. […] The whole of objects of intuition—the world is only [bloβ] in me (transcendental idealism). 205 In the first and last sentences of this passage, one finds Kant emphasizing the aforementioned two distinct levels as well as the idea of a transition between them. This is not the transition that is the characteristically identified problem of the Op as a whole (the transition between metaphysics of nature and physics), but one between the broader domains of logic and ontology, each describing a different way the subject posits itself. As shown in ―Chapter One‖ of this dissertation, the predominant meaning of the concept of setzen, Setzung, or Positio that runs through Kant‘s pre- and critical works has a dual 205 Ak: 22: 96-7. Förster, 195 (translation modified). Original: ―Das logische Bewuβtsein führt zum Realen und schreitet von der Apperception zur Apperception und deren synthesis des Mannifaltigen. Ich kann nicht sagen: Ich denke darum ich bin sondern ein solches Urtheil (der Apprehencio simplex) wäre tautologische – Das Ganze der Objecte der Anschauung – die Welt ist blos in mir (transcendentalen Idealism).‖ 141
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The Doctrine of Self-positing and R
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Abstract of the Dissertation The Do
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Contents Abbreviations vi Preface v
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Preface The interest in the Opus po
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Acknowledgments I am in the debt of
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Introduction The Selbstsetzungslehr
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of receptivity‖ reveals also the
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enables thinkers in the twenty firs
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form of ―principles of synthesis
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a transition that has its own ―sp
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the English language literature tha
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his account was circular. As Först
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fascicle written by Kant between 18
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the doctrine of self-positing attem
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preemptively with this retrospectiv
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meaning of its particular relations
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ii. a. Ontological Proof In its com
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ecause the only operative rule for
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In the context of the BDG, the natu
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3. It is unconditionally impossible
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. We know that a condition for inne
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Realerklährung - an explanation of
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ii. b. Setzung‘s Function as Posi
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Negation can also result from chang
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ii. Kritik der reinen Vernunft ii.
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foreclosed. This is precisely what
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none of this is particularly new. N
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elations of thoroughgoing determina
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that exhibits it must share in the
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of this ideal and its final personi
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it perceives only its effects. In a
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category causality in the second an
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Just as time functions as the form
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spontaneous nature. Or perhaps it r
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points to the fact that in the act
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latter (as for the other dynamical
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unity is expressed. In the second a
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Kant‘s new transcendental idealis
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idealize what can be claimed to be.
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The structure in the schematic of t
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critical model entails thus the sub
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continuous reiteration of the most
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[machen] of experience with the sou
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and not actuality. 103 These fields
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functions as ground to a universal
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appearance, phenomenon, and noumeno
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Handschrift, when he writes: The mi
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thought. While the spirit of the cr
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faculties of representation in ligh
Page 99 and 100: particularly in their presence, uni
Page 101 and 102: knower to thin an objective represe
Page 103 and 104: doctrine, the name is oftentimes qu
Page 105 and 106: to intuition. This status brings to
Page 107 and 108: Chapter Three: The Analytic Level 1
Page 109 and 110: ―Paralogisms‖ section. 136 Desp
Page 111 and 112: the Selbstsetzungslehre. In this re
Page 113 and 114: Not being able to be thought by the
Page 115 and 116: This connection between the single
Page 117 and 118: it concerns the possibility of the
Page 119 and 120: perspective of its relation to the
Page 121 and 122: apperception and b) the synthetic o
Page 123 and 124: and the section ―On the Paralogis
Page 125 and 126: synthetic determination of its intu
Page 127 and 128: on the possibility of attaching the
Page 129 and 130: distinguished from this ―I‖). 1
Page 131 and 132: object. 177 The consciousness of my
Page 133 and 134: doctrine. One finds, in fact, that
Page 135 and 136: perspective, contained analytically
Page 137 and 138: an inference: [...] 186 The first s
Page 139 and 140: this follows from the fact that for
Page 141 and 142: feeling can be said to be a form of
Page 143 and 144: that of which we are conscious as o
Page 145 and 146: true, the nature of intuition concr
Page 147 and 148: This formulation of the ―I am‖
Page 149: Chapter Four: The Ontological Level
Page 153 and 154: there Kant nevertheless asks: ―An
Page 155 and 156: objectification and ―I am‖ as V
Page 157 and 158: The first synthetic act of consciou
Page 159 and 160: introducing a different field of de
Page 161 and 162: where the earlier indeterminate emp
Page 163 and 164: What is given first to the power of
Page 165 and 166: epresentation that was given prior
Page 167 and 168: outside itself, which it can then d
Page 169 and 170: ground that can accommodate the exp
Page 171 and 172: These passages by no means say the
Page 173 and 174: sensible‖ (as Deleuze would phras
Page 175 and 176: schematization. What that is like w
Page 177 and 178: from which the ―I think‖ gains
Page 179 and 180: The path taken to arrive at a basic
Page 181 and 182: As seen in chapter four, the relati
Page 183 and 184: In so far as the Selbstsetzungslehr
Page 185 and 186: MAN that, indeed, no science unders
Page 187 and 188: medical doctors, educators, and phy
Page 189 and 190: the grounding of the human sciences
Page 191 and 192: ______ ―Metaphysical Foundations
Page 193 and 194: S. Harris. Revised Edition. Indiana
Page 195 and 196: Critique of Pure Reason. Chicago, U
Page 197: 187
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