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

Kant‘s new transcendental idealism.
The unifying conceptual thread at the heart of Setzung and its verb reveals both a
consistency in its concern with status of what ―is‖ and a capillary dispersion of its
function within this very problematic. The entire trajectory is one that is in an ongoing
struggle and negotiation against a philosophical tradition in which principles of logic and
the representational use of concepts were seen as containing the sufficient resources from
which to account for existence, including what for Kant appeared as the remainder of the
Sache selbst. The transition in the grand perspective – not concern – from the pre-critical
to the KrV is made explicit from a shift in the orientation from which the question of
existence and its modalities are approached: from Sein überhaupt to Object überhaupt;
from Dasein as a thing to Dasein as object; from an interest in a ―data‖ that is capable of
being thought to a data that is capable of being given through our a priori forms of
intuition; from the qualification of absolute to that of empirical or relative (qua subject
knower); among others. In other words, from the transcendental ground for absolute
existence to the subjective possibility of cognizing an object – the possibility, actuality,
and necessity of which are now relative to the latter.
The most radical place in which this re-orientation of the concept of Setzung to
setzen occurs is in the replacement of the function of god as an a priori ground for both
the data and synthesis of all inner possibility (or ―storehouse of all possible predicates‖
and original unity whose determinations are immanent to it), with the function of the a
priori sensible forms of intuition: space and time. As seen above, in the discussion of
both self-affection and causality, space and time are the a priori forms out of which the
transcendental imagination produces representations of spatial figures or temporal
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