By Douglas Burnham
Designed as a reader's advisor for college students attempting to paintings their manner, step by step, via Kant's textual content, this is often one of many first finished introductions to Kant's Critique of Judgement. not just does it comprise a close and whole account of Kant's aesthetic conception, it accommodates a longer dialogue of the "Critique of Teleological Judgement," a remedy of Kant's total perception of the textual content, and its position within the wider severe method.
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Extra info for An Introduction to Kant's Critique of Judgment
He then proves that the demand of this principle can be realised if, and only if, the categories are the instruments of unification of all our experiences. The categories function as the rules of the various synthetic acts which unify our experience, and with it, our apperception. Kant thus claims to have proved that both experience in general as an experience of one world, and our sense of self as one self would not be possible without a priori concepts of the understanding. Since we are clearly capable of having such experiences, and since we clearly have a functioning sense of self-identity, there must be these concepts.
Suppose, however, that this transcendental subjectivity as we called it were of a particular generality. That is, suppose that what grounds the aesthetic judgement were in fact a kind of expression of the essence of that which grounds all objective cognition of nature (the understanding together with sensibility). Moreover, suppose that the grounds of aesthetic judgement could be shown to have essential links to the grounds of our moral and political being as well. Then this transcendental subjectivity, although it started out as specific to aesthetic judgements, would no longer form just another `part of' a fundamental anthropology.
This connection seems to be soluble without the mediation of the third party, but once a problem of the unity of philosophy, and thus of the human faculties is discovered, then a solution is urgently needed. And finding a way to harmonise all the faculties so that their ultimate purpose can in fact be a fulfilment of man's `moral vocation' is exactly the overall problem of the Critique of Judgement. SUMMARY: Reason has a `sense' of its own, and in this case is called `practical reason' to the extent that it is also legislative for the faculty of desire.
An Introduction to Kant's Critique of Judgment by Douglas Burnham