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  1. J. Davidson Alexander (1979). Kant, Hegel and the Problem of Grounds. Kant-Studien 70 (1-4):451-470.
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  2. Karl Ameriks (1992). The Critique of Metaphysics: Kant and Traditional Ontology. In Paul Guyer (ed.), The Cambridge Companion to Kant. Cambridge University Press. 249--79.
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  3. Richard E. Aquila (2001). Review: Sacks, Objectivity and Insight. [REVIEW] Kantian Review 5:114-119.
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  4. L. K. B. (1957). Heimsoeth, Studien Zur Philosophie Immanuel Kant: Metaphysische Ursprünge Und Ontologische Grundlagen. Review of Metaphysics 10 (3):539-539.
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  5. R. J. B. (1967). Review: Gram (Ed/Trans), Kant: Disputed Questions. [REVIEW] Review of Metaphysics 21 (2):385-385.
  6. R. J. B. (1967). Review: Gram (Ed/Trans), Kant: Disputed Questions. [REVIEW] Review of Metaphysics 21 (2):385-385.
  7. Gary Banham, Kantian Ontology.
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  8. Pierfrancesco Basile (2010). Kant, Spinoza, and the Metaphysics of the Ontological Proof. Metaphysica 11 (1):17-37.
    This paper provides an interpretation and evaluation of Spinoza's highly original version of the ontological proof in terms of the concept of substance instead of the concept of perfection in the first book of his Ethics. Taking the lead from Kant'€™s critique of ontological arguments in the Critique of Pure Reason, the paper explores the underlying ontological and epistemological presuppositions of Spinoza'€™s proof. The main topics of consideration are the nature of Spinoza's definitions, the way he conceives of the relation (...)
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  9. Frederick Beiser (1992). Kant's Intellectual Development: 1746–1781. In Paul Guyer (ed.), The Cambridge Companion to Kant. Cambridge University Press. 26--61.
  10. Sébastien Billioud (2006). Mou Zongsan's Problem with the Heideggerian Interpretation of Kant. Journal of Chinese Philosophy 33 (2):225–247.
    The article elucidates the modern Chinese philosopher Mou Zongsan's relation to the philosophy of Martin Heidegger. It postulates that Mou's appropriation of Immanuel Kant to build up his metaphysical system encountered one real obstacle, which was Heidegger's interpretation of the "Critique of Pure Reason" in the "Kantbuch." Heidegger and Mou both link their conceptions of the Self with understandings of ontology which are totally incompatible.
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  11. Clive Cazeaux (1998). Review: Ameriks & Naragon (Trans & Ed), Immanuel Kant, Lectures on Metaphysics. [REVIEW] Kantian Review 2:150-155.
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  12. Clive Cazeaux (1995). Metaphor and Heidegger's Kant. Review of Metaphysics 49 (2):341 - 364.
  13. Sébastien Charles (2000). De l'utilisation critique d'un exemple monétaire en philosophie: Kant face à Buffier. Kant-Studien 91 (3):356-365.
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  14. Luciano Codato (2008). Judgment, Extension, Logical Form. In Kant-Gesellschaft E. V. Walter de Gruyter (ed.), Law and Peace in Kant’s Philosophy / Recht und Frieden in der Philosophie Kants. Walter de Gruyter. 1--139.
    In Kant’s logical texts the reference of the form of the judgment to an “unknown = x” is well known, but its understanding remains far from consensual. Due to the universality of all concepts, the subject as much as the predicate, in the form S is P, is regarded as predicate of the x, which, in turn, is regarded as the subject of the judgment. In the CPR, particularly in the text on the “logical use of the understanding”, this Kantian (...)
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  15. Paul Crowther (1985). Fundamental Ontology and Transcendent Beauty: An Approach to Kant's Aesthetics. Kant-Studien 76 (1-4):55-71.
  16. Jean-Jacques Delfour (1997). Une équivocité énigmatique dans le quatrième paralogisme de la Critique de la raison pure. La labilité de la frontière entre réalité et effectivité. Kant-Studien 88 (3):280-310.
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  17. Corey W. Dyck (2008). The Subjective Deduction and the Search for a Fundamental Force. Kant-Studien 99 (2):152-179.
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  18. Wolfgang Ertl (2011). Kant and the Early Modern Scholastic Legacy: New Perspectives on Transcendental Idealism”. In Hubertus Busche (ed.), Departure for Modern Europe. A Handbook of Early Modern Philosophy. Meiner. 1178-1193.
    This paper attempts to shed light on Kant’s distinction between things in themselves and appearances. It draws on the early modern debate about the nature of divine knowledge which resonates in Kant’s lectures on metaphysics and natural theology. The problem as to how divine foreknowledge of human actions is compatible with their freedom is of particular relevance, since the solution to the problem of human freedom is at the core of transcendental idealism. Philosophers such as Molina take divine cognition of (...)
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  19. Mariannina Failla (2012). Dell'esistenza: Glosse Allo Scritto Kantiano Del 1762. Quodlibet.
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  20. Hector Ferreiro (2012). El argumento ontológico y la muerte de la metafísica. Dos visiones complementarias: Kant y Hegel. Veritas 57 (3):99-120.
    The core of Kant’s criticism of the ontological argument is the thesis that existence is not a real predicate capable of being added to the concept of an object. The concept of the most perfect or the most real being is a subjective content that is as such completely determined, that is to say, that already has all the determinations that define that concept as such. Therefore, to know if that object also exists in the real world is indispensable that (...)
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  21. Elena Ficara (2009). »Transzendental« bei Kant und Fichte. Fichte-Studien 33:81-95.
    The article analyses Kant’s and Fichte’s uses of the word ‘transcendental’. As a matter of fact, in both philosophers the use of the word is strongly connected with the problem of definition and foundation of philosophy. According to some commentators (first of all Norbert Hinske), Kant’s use of the word shows an oscillation (Doppeltendenz) between an old (metaphysical) and a new (epistemological-critical) meaning. This semantic oscillation means that Kant’s philosophical foundation fluctuates between the attempt to overcome traditional metaphysics and the (...)
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  22. Elena Ficara (2006). Die Ontologie in der Kritik der reinen Vernunft. Königshausen&Neumann.
    The book is an analysis of Kant’s uses and definitions of the three concepts ‘transcendental philosophy’, ‘ontology’ and ‘logic’. It first focuses on Kant’s definitions of ‘transcendental’ in the Critique of Pure Reason, where the term is used for the very first time with a programmatic meaning, as the qualification of Kant’s specific philosophical standpoint. Secondly, it reconstructs Kant’s position towards metaphysics and ontology in his pre-critical and critical writings, as well as its premises in the Leibnizian and Wolffian metaphysics. (...)
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  23. Michael Fletcher (2011). Review: Lord, Kant and Spinoza: Transcendental Idealism and Immanence From Jacobi to Deleuze. [REVIEW] Kantian Review 16 (3):482-488.
  24. Enrico M. Forni (1962). Il Problem a Dell'esistenza in Kant Nell'interpretazione di Pantaleo Carabellese. Kant-Studien 53 (1-4):192-208.
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  25. Gerhard Funke (1971). Der Weg zur ontologischen kantinterpretation. Kant-Studien 62 (1-4):446-466.
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  26. Mainz Funke, M. Lauth, F. Bern, La Rocca, Robinson, Brandt, Schulze, Bondeli, Dancy, Plerobon & Chenet (1996). Kant-Studien, Begründet von Hans Vaihinger; neubegründet von Paul Menzer und Gottfried Martin. Kant-Studien 1896:385.
  27. Moltke S. Gram (1968). Kant, Ontology & the a Priori. Evanston [Ill.]Northwestern University Press.
  28. Robert Greenberg (2007). Review: Brown, Peter Strawson. [REVIEW] Kantian Review 12 (2):181-184.
  29. Robert Greenberg (1999). The Ontology of Kant's Theory of Knowledge. The Proceedings of the Twentieth World Congress of Philosophy 1999:39-48.
    Adopting a Quinean criterion of ontological commitment, I consider Kant’s theory of our a priori knowledge of objects. I am directly concerned with the customary view that the ontology of Kant’s theory of knowledge in general, whether a priori or empirical, must be thought in terms of the a priori conditions or representations of space, time, and the categories. Accordingly, the customary view is accompanied by the customary interpretation of the ontology as consisting of Kantian“appearances” or “empirical objects.” I argue (...)
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  30. D. Greimann (2004). Is Kantian Ethics Ontologically Not Guilty? Kant-Studien 95 (1):107-127.
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  31. Dirk Greimann (2004). Berichte und Diskussionen: Ist die Ethik Kants ontologisch unschuldig? Kant-Studien 95 (1):107-127.
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  32. Patrick Grüneberg (2012). Elena Ficara: Die Ontologie in der »Kritik der reinen Vernunft«. [REVIEW] Fichte-Studien 40:299-307.
    Das vorliegende Buch stellt die publizierte Fassung der Dissertation (Köln 2004) Elena Ficaras dar. Wie der Titel bereits zeigt, bewegt sich die Arbeit auf dem Feld transzendentaler Grundlagenarbeit und sucht die Ontologie, so wie Kant diese trotz aller Vorwürfe der Metaphysikfeindlichkeit neu begründet, zu erarbeiten.
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  33. Bryan Hall (2011). A Dilemma for Kant's Theory of Substance. British Journal for the History of Philosophy 19 (1):79-109.
    This paper poses a dilemma for applying the category of substance given Kant's different conceptions of substance in the Critique of Pure Reason. Briefly stated, if the category of substance applies to an omnipresent and sempiternal substance, then although this would ensure that all experiences of empirical objects take place in a common spatiotemporal framework, one could not individuate these empirical objects and experience their alterations. If the category of substance applies to ordinary empirical objects, however, then although one could (...)
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  34. Béatrice Han-Pile, Heidegger's Appropriation of Kant.
    Being and Time, Heidegger praises Kant as “the first and only person who has gone any stretch of the way towards investigating the dimension of temporality or has even let himself be drawn hither by the coercion of the phenomena themselves” (SZ: 23).1 Kant was, before Husserl (and perhaps, in Heidegger's mind, more than him), a true phenomenologist in the sense that the need to curtail the pretension of dogmatic metaphysics to overstep the boundaries of sensible experience led him to (...)
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  35. Rom Harré (2009). Trope Theory and the Ontology of Chemistry. Foundations of Chemistry 11 (2):93-103.
    The traditional ontology within which chemistry has developed involved various versions of a general substance/attribute scheme. Recently this has been challenged by two versions of Dynamism. One version is derived from the writings of A. N. Whitehead and the other from several sources, including G. Leibniz and I. Kant. Both involve the idea of flux of actual occasions. Unlike the former scheme, the latter involves a foundation of causal powers and the energetics of field theory. The situation has been made (...)
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  36. Jaakko Hintikka (1981). Kant on Existence, Predication, and the Ontological Argument. Dialectica 35 (1):127-146.
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  37. Paulo Jesus (2008). Poetique de L'Ipse: Etude Sur le Je Pense Kantien. Lang.
  38. Jonathan Joseph (2006). Review: Rothfield (Ed), Kant After Derrida. [REVIEW] Kantian Review 11 (1):125-127.
  39. Immanuel Kant (2011). Der Einzig Mögliche Beweisgrund Zu Einer Demonstration des Daseins Gottes. Felix Meiner Verlag.
    Kant führt in dem Werk einen neuartigen, später ›ontotheologisch‹ genannten Gottesbeweis, den er anschließend für die Verbesserung der Physikotheologie fruchtbar macht.
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  40. Immanuel Kant (2009). The Ontological Argument: A Critique. In Steven M. Cahn (ed.), Exploring Philosophy of Religion: An Introductory Anthology. Oxford University Press.
  41. Hinrich Knittermeyer (1954). Von der klassischen zur kritischen transzendentalphilosophie. Kant-Studien 45 (1-4):113-131.
  42. David Kolb (2002). Coming Down From the Trees: Metaphysics and the History of Classification. Continental Philosophy Review 35 (2):161-183.
    Three kinds of concepts can be distinguished in Plato and Aristotle, empirical genera and species, “transcendental” concepts such as being and unity, and polarized “meanings of being” such as power and actuality. Both Kant and Hegel break with the traditional dominance of polarized meanings of being, but they do so in different ways which are at work as competing trends inside both Continental and analytic philosophy today.
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  43. Chong-Fuk Lau (2010). Kant's Epistemological Reorientation of Ontology. Kant Yearbook 2 (1):123-146.
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  44. Alison Laywine & Eric Watkins (1992). 8 The Critique of Metaphysics: Kant and Traditional Ontology. In Paul Guyer (ed.), The Cambridge Companion to Kant. Cambridge University Press. 3--249.
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  45. Louise Marcil-Lacoste (1983). Review: Malherbe, Kant ou Hume, ou la raison et le sensible. [REVIEW] Dialogue 22 (01):167-168.
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  46. Jacqueline Mariña (2007). All or Nothing: Systematicity, Transcendental Arguments, and Skepticism in German Idealism by Paul W. Franks. [REVIEW] Zeitschrift für Neuere Theologiegeschichte/Journal for the History of Modern Theology 14 (1):145-149.
  47. Jean-Luc Marion (1992). Is the Ontological Argument Ontological? The Argument According to Anselm and its Metaphysical Interpretation According to Kant. Journal of the History of Philosophy 30 (2):201-218.
  48. F. Marty (1992). The Ontological Argument in Kant 'Opus Postumum' and the Influence Exerted on It by the 'Critique de la Faculte de Juger'. Kant-Studien 83 (1):50-59.
  49. François Marty (1992). L'Argument ontologique dans l'Opus postumum et l'influence de la Critique de la Faculté de Juger dans l'Opus postumum. Kant-Studien 83 (1):50-59.
  50. Kris McDaniel (2013). A Philosophical Model of the Relation Between Things in Themselves and Appearances. Noûs 48 (4):n/a-n/a.
    I introduce a methodology for doing the history of philosophy called philosophical modeling. I then employ this methodology to give a theory of Kant's distinction between things in themselves and appearances. This theory models Kant's distinction on the distinction between a constituting object and the object it constitutes.
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