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

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substance; in that very act of grasping in thought, the subject or ―I‖ makes the state of having such representation its own. As discussed above, this simply means attaching the ―I think‖ to such a state and thus making the latter a conscious perception of its own. It is only because of that action that the subject is lead to a perception of its own existence. In this way, the cognition of the existence of the subject is here accounted for as dependent on conditions of outer sense—namely that something be given through it, filling time and capable of eliciting the determination of the objectivity of the appearance as substance (relative to the subject, of course). Unlike the Cartesian model of subjectivity then, where thought has an immediate relationship to its intuition (discussed in chapter 3), in the Kantian model thought can only perceive its existence (empirical self-consciousness) through the determination of something given in outer sense; in self-perception there is an intermediary at play between the subject's thinking and inner sense which is what is given to it – the real – by means of outer sense. Both of these points about the possibility of knowledge of oneself in terms of inner sense show the difficulties at hand in this endeavor. First and foremost, the only cognition we may have of our inner self is restricted to appearance as time is always already the sensible form of intuition. And, following this, since the expression of pure a priori time's singular relational content as succession and its orderability in thought are dependent on the subject's ability to receive the content of outer sense, its capacity for self-perception in inner sense is susceptible to something that is out of its own control. Moreover, because of the precarious position for self-knowledge that follows from Kant's concept of the subject in the KrV, he points out in the introduction to the 174
MAN that, indeed, no science understood in the strong sense of the term can result from the investigation of inner sense. Not only can there be no ―rational psychology,‖ but there can also be no doctrine that starting from an empirical concept, can lead to an apodictic kind of a priori cognition, which is indeed the case for outer sense. According to the MAN, en empirical concept such as matter can be analyzed according to the table of categories (thus synthetically) and, on the basis of this, its a priori necessary rules of schematization can be shown to apply to this concept's pure part. The foundations of a metaphysics of nature are thus laid. But, in contrast to this, any attempt at developing a science of empirical psychology will (qua legitimacy) qualify merely as natural description of the soul, where mathematics is not applicable, for inner sense as one dimensional and successive have no spatial reference from which it can be determinate. Not only can any science of inner sense never attain synthetic a priori knowledge, but psychology as a practice of observation is incredibly hard – inner sense is incredibly susceptible to the environment and bodily influences, introspection can lead to revisionism and, for Kant, engaging with it for too long can be damaging. Indeed, the difficulty is such that Kant goes as far as to explain in the Metaphysik der Sitten (henceforth MS) that when it comes to our own evaluation of the moral worth of an action – according to the individual‘s real reasons for having chosen one action over another – a person can never truly be sure whether he or she has acted morally. Thus, even if we as rational beings may be certain as to the truth of a metaphysics of morals, our ability to judge ourselves is always susceptible to a condition of not truly knowing. Thus, despite the fact that Kant leaves the door open for an empirical psychology (as opposed to a rational one), the kind and value of the knowledge that it would provide towards 175
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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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perspective of its relation to the
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apperception and b) the synthetic o
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and the section ―On the Paralogis
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synthetic determination of its intu
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on the possibility of attaching the
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distinguished from this ―I‖). 1
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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 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 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: In so far as the Selbstsetzungslehr
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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