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  1. Uygar Abaci (2008). Kant's Justified Dismissal of Artistic Sublimity. Journal of Aesthetics and Art Criticism 66 (3):237 - 251.
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  2. Henry E. Allison (2001). Kant's Theory of Taste: A Reading of the Critique of Aesthetic Judgment. Cambridge University Press.
    This book constitutes one of the most important contributions to recent Kant scholarship. In it, one of the pre-eminent interpreters of Kant, Henry Allison, offers a comprehensive, systematic, and philosophically astute account of all aspects of Kant's views on aesthetics. The first part of the book analyses Kant's conception of reflective judgment and its connections with both empirical knowledge and judgments of taste. The second and third parts treat two questions that Allison insists must be kept distinct: the normativity of (...)
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  3. Karl Ameriks (1994). Review: Guyer, Kant and the Experience of Freedom: Essays on Aesthetics and Morality. [REVIEW] Ethics 105 (1):207-.
  4. Meg Armstrong (1996). "The Effects of Blackness": Gender, Race, and the Sublime in Aesthetic Theories of Burke and Kant. Journal of Aesthetics and Art Criticism 54 (3):213-236.
  5. Jair Barboza (2002). Kants Begriff des Erhabenen und seine Rolle in Schopenhauers Ästhetik. Schopenhauer Jahrbuch 83:135-149.
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  6. Paul G. Beidler (1995). The Postmodern Sublime: Kant and Tony Smith's Anecdote of the Cube. Journal of Aesthetics and Art Criticism 53 (2):177-186.
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  7. Ruben Berrios (2003). Sublime Understanding: Aesthetic Reflection in Kant and Hegel. British Journal of Aesthetics 43 (4):422-424.
  8. Alessandro Bertinetto (2006). Negative Darstellung. Das Erhabene Bei Kant Und Hegel. Internationales Jahrbuch des Deutschen Idealismus/International Yearbook of German Idealism 4:124-151.
  9. G. Bohme (1998). Lyotard's Reading of the Sublime. Kant-Studien 89 (2):205-218.
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  10. Gernot Böhme (1998). Lyotards Lektüre des Erhabenen. Kant-Studien 2:198-214.
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  11. Emily Brady (2012). Reassessing Aesthetic Appreciation of Nature in the Kantian Sublime. Journal of Aesthetic Education 46 (1):91-109.
    The sublime has been a relatively neglected topic in recent work in philosophical aesthetics, with existing discussions confined mainly to problems in Kant's theory.1 Given the revival of interest in his aesthetic theory and the influence of the Kantian sublime compared to other eighteenth-century accounts, this focus is not surprising. Kant's emphasis on nature also sets his theory apart from other eighteenth-century theories that, although making nature central, also give explicit attention to moral character and mathematical ideas and generally devote (...)
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  12. Eva Brann (2002). Review: Japaridze, The Kantian Subject: Sensus Communis, Mimesis, Work of Mourning. [REVIEW] Review of Metaphysics 56 (2):431-433.
  13. O. Briese (1996). On the Ethics of the Finite. The Referential Nature of the Sublime in Kant. Kant-Studien 87 (3):325-347.
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  14. Olaf Briese (1996). Ethik der Endlichkeit. Zum Verweisungscharakter des Erhabenen Bei Kant. Kant-Studien 87 (3):325-347.
    This article investigates Kant's theory of the "sublime". It points out, that Kant's theory, which describes the intensive aesthetic feelings called forth by outstanding natural or artificial phenomena, like earthquakes, tempests or pyramids, is also extended to include a theory of death. Death, the ultimate and outstanding border of life, can also inspire this feeling of the sublime. But Kant, who prefers theories of immortality to theories of final death, manages to avoid this conclusion in his tree "critics". It was (...)
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  15. Malcolm Budd (1998). Delight in the Natural World: Kant on the Aesthetic Appreciation of Nature Part III: The Sublime in Nature. British Journal of Aesthetics 38 (3):233-250.
  16. Andrew Chignell & Matthew C. Halteman (2012). Religion and the Sublime. In Timothy M. Costelloe (ed.), The Sublime: From Antiquity to the Present. Cambridge.
    An effort to lay out a kind of taxomony of conceptual relations between the domains of the sublime and the religious. Warning: includes two somewhat graphic images. -/- .
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  17. Robert R. Clewis (2010). A Case for Kantian Artistic Sublimity: A Response to Abaci. Journal of Aesthetics and Art Criticism 68 (2):167-170.
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  18. Robert R. Clewis (2009). The Kantian Sublime and the Revelation of Freedom. Cambridge University Press.
    The Observations and the Remarks -- The Observations -- Forms of the sublime, and the grotesque -- Virtue -- The Remarks : history and background -- Four senses of freedom -- Enthusiasm : the passion of the sublime -- The judgment of the sublime -- Preliminary issues -- The mathematical and the dynamical sublime -- A third kind : the moral sublime -- Dependent and free sublimity -- The monstrous and the colossal -- Sublimity elicited by art -- Moral feeling (...)
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  19. Clayton Crockett (2001). A Theology of the Sublime. Routledge.
    Crockett develops a constructive radical theology from the philosophy of Kant. Reading The Critique of Judgment back into The Critique of Pure Reason, Crockett draws upon the insights of such continental philosophers as Heidegger, Derrida, Lyotard and Deleuze. This book shows how existential notions of self, time and imagination are interrelated in Kantian thinking, and demonstrates their importance for theology. An original theology of the sublime emerges as a connection is made between the Kantian sublime of the Third Critique and (...)
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  20. Stuart Dalton (1999). Bodies of Experience and Bodies of Thought: Freud and Kant on Excessively Intense Ideas. Angelaki 4 (3):93 – 101.
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  21. Stuart Dalton (1999). Obligation to the Other in Levinas and the Experience of the Sublime in Kant. Kantian Review 3:81-98.
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  22. Katerina Deligiorgi (2014). The Pleasures of Contra‐Purposiveness: Kant, the Sublime, and Being Human. Journal of Aesthetics and Art Criticism 72 (1):25-35.
    Serious doubts have been raised about the coherence of theories of the sublime and the usefulness of the concept. By contrast, the sublime is increasingly studied as a key function in Kant's moral psychology and in his ethics. This article combines methodological conservatism, approaching the topic from within Kant's discussion of aesthetic judgment, with reconstruction of a conception of human agency that is tenable on Kantian grounds. I argue that a coherent theory of the sublime is possible and useful, and (...)
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  23. Daniel Dumouchel (1993). Esthétique et moralité selon Kant. Le cas du sublime. Dialogue 32 (02):329-.
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  24. C. E. Emmer (2008). Crowther and the Kantian Sublime in Art. In Valerio Rohden, Ricardo R. Terra & Guido A. de Almeida (eds.), Recht und Frieden in der Philosophie Kants: Akten des X. Internationalen Kant-Kongresses [Right and Peace in Kant's Philosophy: Proceedings of the 10th International Kant Congress] 5 vols. Walter de Gruyter.
    Paul Crowther, in his book, The Kantian Sublime (1989), works to reconstruct Kant's aesthetics in order to make its continued relevance to contemporary aesthetic concerns more visible. The present article remains within the area of Crowther's "cognitive" sublime, to show that there is much space for expanding upon Kantian varieties of the sublime, particularly in art.
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  25. C. E. Emmer (2001). The Senses of the Sublime: Possibilities for a Non-Ocular Sublime in Kant's Critique of Judgment. In Volker Gerhardt, Rolf Horstmann & Ralph Schumacher (eds.), Kant und die Berliner Aufklärung: Akten des IX. Internationalen Kant-Kongresses, Vol. 3. Walter de Gruyter.
    It might at first seem that the senses (the five traditionally recognized conduits of outer sense) would have very little to contribute to an investigation of Kant's aesthetics. Is not Kant's aesthetic theory based on a relation of the higher cognitive faculties? Much however can be revealed by asking to what degree sight is essential to aesthetic judgment (of beauty and the sublime) as Kant describes it in the 'Critique of Judgment.' Here the sublime receives particular attention.
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  26. Moutsopoulos Evanghelos (2013). Buchbesprechungen. Kant-Studien 104 (1).
  27. H. Feger (1996). Anti-Melancholic Criticism-Kant Theory of the Sublime and the Constricted Use of Reason Leading to Inevitable Success. Kant-Studien 87 (1):42-68.
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  28. Hans Feger (1996). Antimelancholische Kritik. Kants Theorie des Erhabenen Und Die Verengung des Vernunftgebrauchs Zum Unausbleiblichen Erfolg. Kant-Studien 87 (1):42-68.
    "Limitation of the use of reason for sure success" is Kant's formula for a critical use of reason by means of which reason shall be able to raise itself above the decay of metaphysical systems. But in order to gain autonomy, such reason must suppress impotence and discord. Kant applied this antimelancholic aspect of his critical turn to his aesthetic theory of the sublime. Due to the pure intellectual feeling of the sublime possessed by anyone whose "feeling strikes the melancholic" (...)
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  29. Serena Feloj (2012). Il Sublime Nel Pensiero di Kant. Morcelliana.
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  30. Fausto Fraisopi (2005). Adamo Sulla Sponda Del Rubicone: Analogia E Dimensione Speculativa in Kant. Armando.
  31. Paul Guyer, 18th Century German Aesthetics. Stanford Encyclopedia of Philosophy.
  32. Paul Guyer (1995). Beauty, Sublimity, and Expression: Reply to Wicks and Cantrick. Journal of Aesthetics and Art Criticism 53 (2):194-195.
  33. Paul Guyer (1993). Kant and the Experience of Freedom: Essays on Aesthetics and Morality. Cambridge University Press.
    This collection of essays by one of the preeminent Kant scholars of our time transforms our understanding of both Kant's aesthetics and his ethics. Guyer shows that at the very core of Kant's aesthetic theory, disinterestedness of taste becomes an experience of freedom and thus an essential accompaniment to morality itself. At the same time he reveals how Kant's moral theory includes a distinctive place for the cultivation of both general moral sentiments and particular attachments on the basis of the (...)
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  34. Paul Guyer (1982). Kant's Distinction Between the Sublime and the Beautiful. Review of Metaphysics 35 (4):753 - 783.
  35. Yi-hui Huang (2013). The Digital Sublime: Lessons From Kelli Connell's Double Life. Journal of Aesthetic Education 46 (4):70-79.
    The concept of the “sublime” has been discussed by a few philosophers. According to German philosopher Immanuel Kant (1724–1804), the sublime refers to something “absolutely great,”1 such as the vast Sahara Desert or an earthquake, that surpasses one’s ability to comprehend with one’s reason. The sublime brings a mixture of anxiety and pleasure to those experiencing it: anxiety from the conflict between reason and imagination, and pleasure from the awareness of the supremacy of human reason. While Kant focuses on sublime (...)
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  36. Tom Huhn (1997). A Lack of Feeling in Kant: Response to Patricia M. Matthews. Journal of Aesthetics and Art Criticism 55 (1):57-58.
  37. Wb Hund (1994). Review: Crowther, The Experience of the Sublime. [REVIEW] Kant-Studien 85 (3):337-340.
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  38. William B. Hund (1983). The Sublime and God in Kant's Critique of Judgement. New Scholasticism 57 (1):42-70.
  39. Patrick Hutchings (1999). The Sublimes and Natural Theology-Kant as a Criticalvisionary? Lyotard as the Discoverer of a New Sublime? And That Sublime Both Leibnizian and Crypto-Thomist? Sophia 38 (2):15-35.
  40. Jesús Ilundáin-Agurruza (2007). Kant Goes Skydiving : Understanding the Extreme by Way of the Sublime. In M. J. McNamee (ed.), Philosophy, Risk, and Adventure Sports. London ;Routledge.
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  41. Immanuel Kant (2011). Immanuel Kant: Observations on the Feeling of the Beautiful and Sublime and Other Writings. Cambridge University Press.
    This volume collects Kant's most important ethical and anthropological writings from the 1760s, before he developed his critical philosophy. The materials presented here range from the Observations, one of Kant's most elegantly written and immediately popular texts, to the accompanying Remarks which Kant wrote in his personal copy of the Observations and which are translated here in their entirety for the first time. This edition also includes little-known essays as well as personal notes and fragments that reveal the emergence of (...)
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  42. Immanuel Kant (2007/2005). Critique of Judgement. Oxford University Press.
    In the Critique of Judgement, Kant offers a penetrating analysis of our experience of the beautiful and the sublime. He discusses the objectivity of taste, aesthetic disinterestedness, the relation of art and nature, the role of imagination, genius and originality, the limits of representation, and the connection between morality and the aesthetic. He also investigates the validity of our judgements concerning the degree in which nature has a purpose, with respect to the highest interests of reason and enlightenment. The work (...)
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  43. Immanuel Kant (2007). Observations on the Feeling of the Beautiful and Sublime (1764). In , Anthropology, History, and Education. Cambridge University Press.
  44. Immanuel Kant (1960). Observations on the Feeling of the Beautiful and Sublime. Berkeley, University of California Press.
    Kant's only aesthetic work apart from the Critique of Judgment , Observations on the Feeling of the Beautiful and Sublime gives the reader a sense of the personality and character of its author as he sifts through the range of human responses to the concept of beauty and human manifestations of the beautiful and sublime. Kant was fifty-eight when the first of his great Critical trilogy, the Critique of Pure Reason , was published. Observations offers a view into the mind (...)
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  45. Satoru Kimura (2000). Die Logik der Urteilskraft in der Theorie des Erhabenen bei Kant: Abgrund und Ubergang (in Japanese). Bigaku 51 (2):25-36.
    In dieser Abhandlung versuchen wir die Theorie des Erhabenen bei Kant als eine Logik der reflektierenden Urteilskraft darzustellen, die den Ubergang des Sinnlichen ins Ubersinnliche ermoglicht. Die Urteilskraft bezieht die Spannung der Einbildungskraft vor dem Nicht-Darstellbaren auf das Ubersinnliche, und in dieser Beziehung sieht Kant "eine a priori im Subjekte liegende Zweckmassigkeit". Durch die Vorstellung der gewaltigen Natur kann unsere innere Idee erweckt werden, wenn wir berucksichtigen, "dass auf jene moralischen Anlagen bei jeder schicklichen Veranlassung Rucksicht genommen werden sollte". Durch (...)
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  46. Cornelia Klinger (1995). The Concepts of the Sublime and the Beautiful In Kant and Lyotard. Constellations 2 (2):207-223.
  47. Jane Kneller (2007). Kant and the Power of Imagination. Cambridge University Press.
    The. interests. of. disinterest. Kant's deduction of our ''peculiar ability'' ( sonderbares Vermo ̈gen, V: 281) to make universally valid judgments about particulars without the aid of concepts and based solely on a feeling is as well known as his ...
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  48. Joseph Kupfer (2007). Organic Sublimity: A Kantian Exploration in Aesthetic Appreciation. Kantian Review 12 (2):40-75.
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  49. Allan Lazaroff (1980). The Kantian Sublime: Aesthetic Judgment and Religious Feeling. Kant-Studien 71 (1-4).
  50. Donald Loose (ed.) (2012). The Sublime and its Teleology: Kant, German Idealism, Phenomenology. Brill.
    Based on their critical analysis of Kant's "Critique of Judgment", the authors of this book show from different perspectives in what way the Kantian concept of the sublime is still a main stream of inspiration for contemporary thinking.
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