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

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material forces, it is capable of being sensed by the subject knower. Based on the Leningrad Reflection, the subject is capable of receiving outer intuition because of its outer sense and location. However, being located in space requires more than just showing that the subject has an outer sense that is distinct from its inner sense. A subject must be able to have a location vis-à-vis other bodies in a material sphere; it must be in community. In other words, it requires also to be embodied. There are a number of passages that express Kant‘s move towards this idea of embodiment, not only in the doctrine of self-positing, but already and more frequently in fascicles x and xi. This in fact supports the idea that as their appendix, the doctrine is an attempt at grounding the latter, which are still more concretely concerned with the problem of the science of experimental physics – for which the interaction of bodies is fundamental condition. As to the sensible nature of space, Kant writes: Space and time are intuitions with the dynamic function of positing a manifold of intuition as appearance (dabile); thus also an aspectabile, as appearance, as appearance, which precedes all apprehensive representation (perception as empirical representation with consciousness) and is thought synthetically a priori, according to a principle as thoroughly determining (intuitus quem sequitur conceptus) in which the subject posits itself in the collective unity of the manifold. Within the interest of fascicles x and xi, he writes: Physics is an empirical science of the complex of the moving forces of matter. These forces also affect the subject – man – and his organs, since man is also a corporeal being. The inner alterations thereby produced in him, with consciousness, are perceptions; his reaction on, and outer alteration of, matter is motion. 226 226 Ak: 22:44; 22: 299. Förster, 179; 103. Original: ―Raum u. Zeit sind Anschauungen mit der dynamischen Function ein Mannifaltiges der Anschauung als Erschainung zu setzen (dabile) also auch ein aspectabile als Erscheinung welches vor aller Apprehensionsvorstellung (Warnehumung als empirischer Vorstellung mit Bewustseyn) vorherget un a priori synthetisch nach einem Princip als durchgängige bestimmend 160
These passages by no means say the same thing; instead, the first one is an attempt at addressing the possibility of the second one. The first passage is also the one that, in the language of transcendental philosophy, is in need of clarification. In fact, it expresses the crux of the doctrine of self-positing. Space and time are now not only formal functions, but dynamical ones; it is through them that the subject is capable of giving itself – in the sense of self-affection – the appearance for cognition. In other words, it ―posits‖ this appearance. From the perspective of the KrV this sounds like a dogmatic position. In what sense could the subject posit a dynamic content of space and time? Positing after all does imply, according to BDG, being in general and not an object of cognition. The possible solution to this apparently uncritical position is to return to the concept of ―original attribution‖ that was discussed earlier. There were two fundamental elements contained under the empirical proposition ―I think:‖ undetermined empirical intuition and the intellectual ―I.‖ And, it was a primordial or original act of attribution that first moved the intellectual ―I‖ to recognize that intuition as its own (although neither as cognition, thing in itself, nor appearance). With this in mind, the second part of this first passage begins to unfold. The manifold that is posited by the dynamical function of space and time is described as the aspectabile which is itself prior to any apprehension. In this regard, it stands parallel to the undetermined empirical intuition from the original attribution. Its description as an appearance prior to apprehension indicates that the manifold that is now being posited is spatio-temporal. Thus, in a certain sense, Kant is theorizing a return to that footnote in the ―paralogisms‖ and rethinking that undetermined manifold that was described as the condition for the possibility of any act of thought. gedacht wird (intuitus quem sequitur conceptus) in welchen das Subject in der collectivern Einheit des Mannifaltigen der Anschauung sich selbst setzt.” 161
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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
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particularly in their presence, uni
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knower to thin an objective represe
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doctrine, the name is oftentimes qu
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to intuition. This status brings to
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Chapter Three: The Analytic Level 1
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―Paralogisms‖ section. 136 Desp
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the Selbstsetzungslehre. In this re
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Not being able to be thought by the
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This connection between the single
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it concerns the possibility of the
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Page 121 and 122: apperception and b) the synthetic o
Page 123 and 124: and the section ―On the Paralogis
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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
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Page 137 and 138: an inference: [...] 186 The first s
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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 and 150: Chapter Four: The Ontological Level
Page 151 and 152: of identity, the analytic containme
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: ground that can accommodate the exp
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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