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

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something can be thought as posited merely relatively, or, to express the matter better, it can be thought merely as the relation (respectus logicus) of something as a characteristic mark of a thing. In this case, being, that is to say, the positing [Position] of this relation, is nothing other than the copula [Verbindungsbegriff] in a judgment. If what is considered is not merely this relation but the thing [Sache] posited in and for itself, then this being [Sein] is the same as existence [Dasein]‖ 40 There are two main points in this definition of Position or Setzung. First that it is identical to what we mean with being in general, that is to say, in the most indeterminate sense of the concept of being. An inquiry into its meaning provides the elements that serve as the ground of the lower or more determinate concepts under it. And, second, that by this general concept, being can take two forms: a relative form and an absolute form. These two forms are the distinct ways in which being can be said of something; the two ways in which position or being in general can be said or affirmed. The first of these forms takes us back to our above discussion of positing having a logical sense. Here Kant makes explicit that a relative position is a merely logical relation represented by the copula is in a judgment (s is p). Relative position thus grants us the possibility to conceptually express that s is in such a way that p, a certain determination or character trait, belongs to it. This determination of its being is expressed by the predication in a judgment. Thus far, what is granted to Sein überhaupt within a relative position is a mere analytical relation of containment; this is the case 40 Ak: 2:73. Walford 119, modified. Original: Der Begriff der Position oder Setzung ist völlig einfach und mit dem vom Sein überhaupt einerlei. Nun kann etwas als blos beziehungsweise gesetzt, oder besser blos die Beziehung (respectus logicus) von etwas als einem Merkmal zu einem Dinge gedacht werden, und dann ist das Sein, das ist die Position dieser Beziehung, nichts als der Verbindungsbegriff in einem Urtheile. Wird nicht blos diese Beziehung, sondern die Sache an und für sich selbst gesetzt betrachtet, so ist dieses Sein so viel als Dasein. 24
ecause the only operative rule for the validity of this relation is the principle of contradiction. In fact, as the only legislating principle, the lack of contradiction is what restricts the modality of the said position: it is logically possible. An account of a merely relational function of Setzung opens up the possibility to think another mode of Sein überhaupt: absolute position. Even if all the relative positions in a subject are determinable according to the rule of contradiction, one would still only know a set of thought relations that may or not present themselves as being the case in and of itself [die Sache an und für sich selbst] – the position of s in relation to all of its characteristics is still only a conception of Sein überhaupt that with regards to existence, is valid only as a logical possibility. Relations posited as united under a common concept are being established, but whether or not the concept with all of its predicates actually exists as a state of affairs outside thought, remains fully unknown. Thus far, with respect to its modality, position expresses Sein as a possibility in respectus logicus of the said relations of determination. The other form of Sein überhaupt is what Kant qualifies as absolute position. This means that what is addressed is the actuality or existence of the set of relations of determinations over and beyond its relative position in non-contradictory thought. Considered thus independently from the concept under which the subject is posited as a set of thought relations, what is accounted for is that which is in and for itself; as Kant says in the passage: so this being [Sein] is so much as being-there [Dasein]. The mode of being that is said of something posited absolutely is real existence. The distinction that Kant draws in his analysis of Setzung, however, does not accommodate the possibility of complete independence of one mode of being in general 25
Page 1 and 2: The Doctrine of Self-positing and R
Page 3 and 4: Abstract of the Dissertation The Do
Page 5 and 6: Contents Abbreviations vi Preface v
Page 7 and 8: Preface The interest in the Opus po
Page 9 and 10: Acknowledgments I am in the debt of
Page 11 and 12: Introduction The Selbstsetzungslehr
Page 13 and 14: of receptivity‖ reveals also the
Page 15 and 16: enables thinkers in the twenty firs
Page 17 and 18: form of ―principles of synthesis
Page 19 and 20: a transition that has its own ―sp
Page 21 and 22: the English language literature tha
Page 23 and 24: his account was circular. As Först
Page 25 and 26: fascicle written by Kant between 18
Page 27 and 28: the doctrine of self-positing attem
Page 29 and 30: preemptively with this retrospectiv
Page 31 and 32: meaning of its particular relations
Page 33: ii. a. Ontological Proof In its com
Page 37 and 38: In the context of the BDG, the natu
Page 39 and 40: 3. It is unconditionally impossible
Page 41 and 42: . We know that a condition for inne
Page 43 and 44: Realerklährung - an explanation of
Page 45 and 46: ii. b. Setzung‘s Function as Posi
Page 47 and 48: Negation can also result from chang
Page 49 and 50: ii. Kritik der reinen Vernunft ii.
Page 51 and 52: foreclosed. This is precisely what
Page 53 and 54: none of this is particularly new. N
Page 55 and 56: elations of thoroughgoing determina
Page 57 and 58: that exhibits it must share in the
Page 59 and 60: of this ideal and its final personi
Page 61 and 62: it perceives only its effects. In a
Page 63 and 64: category causality in the second an
Page 65 and 66: Just as time functions as the form
Page 67 and 68: spontaneous nature. Or perhaps it r
Page 69 and 70: points to the fact that in the act
Page 71 and 72: latter (as for the other dynamical
Page 73 and 74: unity is expressed. In the second a
Page 75 and 76: Kant‘s new transcendental idealis
Page 77 and 78: idealize what can be claimed to be.
Page 79 and 80: The structure in the schematic of t
Page 81 and 82: critical model entails thus the sub
Page 83 and 84: continuous reiteration of the most
Page 85 and 86:
[machen] of experience with the sou
Page 87 and 88:
and not actuality. 103 These fields
Page 89 and 90:
functions as ground to a universal
Page 91 and 92:
appearance, phenomenon, and noumeno
Page 93 and 94:
Handschrift, when he writes: The mi
Page 95 and 96:
thought. While the spirit of the cr
Page 97 and 98:
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 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 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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