Kant on Intuition: Western and Asian Perspectives on Transcendental Idealism consists of 20 chapters, many of which feature engagements between Kant and various Asian philosophers. Key themes include the nature of human intuition (not only as theoretical—pure, sensible, and possibly intellectual—but also as relevant to Kant’s practical philosophy, aesthetics, the sublime, and even mysticism), the status of Kant’s idealism/realism, and Kant’s notion of an object. Roughly half of the chapters take a stance on the recent conceptualism/non-conceptualism debate. The chapters are organized into four parts, each with five chapters. Part I explores themes relating primarily to the early sections of Kant’s first Critique: three chapters focus mainly on Kant’s theory of the "forms of intuition" and/or "formal intuition", especially as illustrated by geometry, while two examine the broader role of intuition in transcendental idealism. Part II continues to examine themes from the Aesthetic but shifts the main focus to the Transcendental Analytic, where the key question challenging interpreters is to determine whether intuition (via sensibility) is ever capable of operating independently from conception (via understanding); each contributor offers a defense of either the conceptualist or the non-conceptualist readings of Kant’s text. Part III includes three chapters that explore the relevance of intuition to Kant’s theory of the sublime, followed by two that examine challenges that Asian philosophers have raised against Kant’s theory of intuition, particularly as it relates to our experience of the supersensible. Finally, Part IV concludes the book with five chapters that explore a range of resonances between Kant and various Asian philosophers and philosophical ideas.

Explores imagination and human rationality in a crucial period of philosophy, from hermeneutics and transcendental logic to ethics and aesthetics.

Kant's Intuitionism examines Kant's account of the human cognitive faculties, his views on space, and his reasons for denying that we have knowledge of things as they are in themselves.

Thomas C. Vinci aims to reveal and assess the structure of Kant's argument in the Critique of Pure Reason called the "Transcendental Deduction of the Categories." At the end of the first part of the Deduction in the B-edition Kant states that his purpose is achieved: to show that all intuitions in general are subject to the categories. On the standard reading, this means that all of our mental representations, including those originating in sense-experience, are structured by conceptualization. But this reading encounters an exegetical problem: Kant states in the second part of the Deduction that a major part of what remains to be shown is that empirical intuitions are subject to the categories. How can this be if it has already been shown that intuitions in general are subject to the categories? Vinci calls this the Triviality Problem, and he argues that solving it requires denying the standard reading. In its place he proposes that intuitions in general and empirical intuitions constitute disjoint classes and that, while all intuitions for Kant are unified, there are two kinds of unification: logical unification vs. aesthetic unification. Only the former is due to the categories. A second major theme of the book is that Kant's Idealism comes in two versions-for laws of nature and for objects of empirical intuition-and that demonstrating these versions is the ultimate goal of the Deduction of the Categories and the similarly structured Deduction of the Concepts of Space, respectively. Vinci shows that the Deductions have the argument structure of an inference to the best explanation for correlated domains of explananda, each arrived at by independent applications of Kantian epistemic and geometrical methods.

Is there any justification for Heidegger's famous 'violence' against Kant's philosophy? An independent assessment of the worth of Heidegger's argument is also made all the more pertinent by the evident misgivings Heidegger had about his interpretation of Kant. We must ask of Heidegger's interpretation of Kant: 1) Is this good Kant? and 2) Is this good Heidegger?

According to current philosophical lore, Kant rejected the notion that philosophy can progress by psychological means and endeavored to restrict it accordingly. This book reverses the frame from Kant the anti-psychological critic of psychological philosophy to Kant the preeminent psychological critic of non-psychological philosophy.

This book is about the profound utility of philosophy. It is rooted in the conviction that philosophy is not a luxury-it is a necessity that none of us can afford to ignore.This is not an instruction manual for inquiry or a collection of philosophical ideas to adopt. It is not written it in order to tell you what to think, but rather to give you some things to think about. The philosophical ideas most discussed in this book are those held by the classical American philosophers Charles Sanders Peirce, William James, and John Dewey. These three brilliant minds were the originators of the philosophy called pragmatism, which remains to this day America's most significant contribution to world philosophy.

The fundamental task of philosophy since the seventeenth century has been to determine whether the essential principles of both knowledge and action can be discovered by human beings unaided by an external agency. No one philosopher contributed more to this enterprise than Kant, whose Critique of Pure Reason (1781) shook the very foundations of the intellectual world. Kant argued that the basic principles of the natural science are imposed on reality by human sensibility and understanding, and thus that human beings are also free to impose their own free and rational agency on the world. This 1992 volume is the only systematic and comprehensive account of the full range of Kant's writings available, and the first major overview of his work to be published in more than a dozen years. An internationally recognised team of Kant scholars explore Kant's conceptual revolution in epistemology, metaphysics, philosophy of science, moral and political philosophy, aesthetics, and the philosophy of religion.

This book is a study of the second-edition version of the 'Transcendental Deduction' (the so-called 'B-Deduction'), which is one of the most important and obscure sections of Kant's Critique of Pure Reason. By way of a close analysis of the B-Deduction, Adam Dickerson makes the distinctive claim that the Deduction is crucially concerned with the problem of making intelligible the unity possessed by complex representations - a problem that is the representationalist parallel of the semantic problem of the unity of the proposition. Along the way he discusses most of the key themes in Kant's theory of knowledge, including the nature of thought and representation, the notion of objectivity, and the way in which the mind structures our experience of the world.

The fourteen original essays in this volume explore Kant's writings on the mind, covering such topics as intuition, imagination, inner sense, self-consciousness, and the will. These are central to any understanding of Kant's critical philosophy and of continuing relevance to contemporary debates.