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

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iii. a. K.L. Reinhold and the question of accounting for ―how‖ experience is made possible through the common nature of all forms representations Reinhold's critical turn against Kant's KrV signals the beginning of a philosophical and historical movement away from criticism and towards German idealism. This occurs partly as Reinhold thinks it necessary to shift the focus from what he considers to be Kant's established ―science of the characteristics (determined a priori) of objects‖ to a higher ―science of the characteristics (determined a priori) of mere representations.‖ 117 Under the premise that Kant's propaedeutic to metaphysics is not yet scientific because the KrV arrives at the concept of experience by merely proving that the a priori necessary conditions for its possibility reside in the different cognitive faculties of the subject, Reinhold argues that a solid foundation is still missing. This new foundation entails finding what is common among the cognitive faculties of representation (i.e., common to representation qua sensibility, qua understanding, and qua reason) under the idea of a ―science of the entire faculty of representation as such.‖ 118 In other words, one needs a science that can address the shared nature of directed specifically to Tuschling's reading). Tiedemann was an empiricist and his name (under the title of his book Theätet) appears many times in Kant‘s doctrine, mostly together with Schulze's, most likely as representatives of the same empiricist criticism. Otherwise, his name appears seldom anywhere else in Kant's work—mentioned in some letters with little philosophical import and in one reflection that treats precisely the difference between empiricist, dogmatic and critical philosophies (Ak: 18:297, reflection n o 5649). 117 Reinhold, Karl Leonhard. ―The Foundation of Philosophical Knowledge,‖ in Between Kant and Hegel: Texts in the Development of Post-Kantian Idealism, ed and trans. George Di Giovanni and H. S. Harris. Revised Edition. Indianapolis/Cambridge, Hackett Publishing Co. Indianapolis/Cambridge, 2000, 70. 118 Ibid. 86
faculties of representation in light of their specifying differences (e.g., concept, intuition, idea, etc.) and the fact that they are nevertheless said to work together for the cognition of objects. It is necessary, thus, to provide a philosophical ―explanation of how experience is made possible, i.e., of how the faculty of cognition is constituted.‖ 119 Here lies Reinhold's own way of articulating and solving the identified problem of the heterogeneity between the faculties of sensibility and understanding. The elements at play in Reinhold's alternative to Kant's propaedeutic to metaphysics can be ordered as follows: 1) a science of the faculty of representation is needed to ground the science of the faculty of cognition; 2) the concept of representation as such is drawn from ―the consciousness of an actual fact [Tatsache]‖ by means of reflection, leading thus to the identification of a ―principle of consciousness‖; 3) the actual fact of which we are conscious is that ―in consciousness representation is distinguished through the subject from both object and subject, and is referred to both;‖ 120 4) immediately at the ground of this fact lies a concept of representation that is simple, empty and belongs to the very possibility of consciousness, and as such is capable of being the ―first principle of all philosophy;‖ 121 and 5) a second, this time complex, concept of representation can then be determined in terms of the actual facts of consciousness and the task of a theory of representation is to give an exhaustive account of its concept. Within what for Reinhold is a more complete paradigm, consciousness here presupposes a simple concept of representation as an a priori ground of its 119 Ibid. Emphasis added. 120 Ibid., 70; 79. 121 Ibid. 87
Page 1 and 2:
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
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: thought. While the spirit of the cr
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
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This formulation of the ―I am‖
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Chapter Four: The Ontological Level
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of identity, the analytic containme
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there Kant nevertheless asks: ―An
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objectification and ―I am‖ as V
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The first synthetic act of consciou
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introducing a different field of de
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where the earlier indeterminate emp
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What is given first to the power of
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epresentation that was given prior
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outside itself, which it can then d
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ground that can accommodate the exp
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These passages by no means say the
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sensible‖ (as Deleuze would phras
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schematization. What that is like w
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from which the ―I think‖ gains
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The path taken to arrive at a basic
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As seen in chapter four, the relati
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In so far as the Selbstsetzungslehr
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MAN that, indeed, no science unders
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medical doctors, educators, and phy
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the grounding of the human sciences
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______ ―Metaphysical Foundations
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S. Harris. Revised Edition. Indiana
Page 195 and 196:
Critique of Pure Reason. Chicago, U
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187
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