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  1. Erich Adickes (1894). Bibliography of Writings by and on Kant Which Have Appeared in Germany Up to the End of 1887. (VIII.). Philosophical Review 3 (4):434-458.
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  2. Theodor W. Adorno (2002). Kant's Critique of Pure Reason. Polity..
    "This volume . . . provides wonderful insight into Adorno's understanding of Kant and also allows us to see more clearly the role Kant's thought played in ...
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  3. Theodor W. Adorno (2001). Kants Critique of Pure Reason, 1959. Polity.
  4. Karl Ameriks (1983). Kant on Pure Reason. Teaching Philosophy 6 (1):67-69.
  5. Daniel E. Anderson (1979). A Note on the Syntheticity of Mathematical Propositions in Kant'sprolegomena. Southern Journal of Philosophy 17 (2):149-153.
  6. R. Lanier Anderson (2010). The Introduction to the Critique: Framing the Question. In Paul Guyer (ed.), The Cambridge Companion to Kant's Critique of Pure Reason. Cambridge University Press
  7. Ignacio Angelelli (1972). On the Origins of Kant's 'Transcendental'. Kant-Studien 63 (1-4):117-122.
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  8. Kent Baldner (1990). Is Transcendental Idealism Coherent? Synthese 85 (1):1 - 23.
    I argue that transcendental idealism can be understood as a coherent and plausible account of experience. I begin by proposing an interpretation of the claim that we know only appearances that does not imply that the objects of experience are anything other than independently real objects. As I understand it, the claim here is abouthow objects appear to us, and not aboutwhat objects appear to us. After this, I offer a version of a correspondence account of veridical experience, in virtue (...)
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  9. Peter Baumanns (1988). Kants vierte Antinomie und das Ideal der reinen Vernunft. Kant-Studien 79 (1-4):183-200.
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  10. Oswald Bayer (1992). Kants Geschichte der reinen Vernunft in einer Parodie. Hamanns Metakritik im zweiten Entwurf. Kant-Studien 83 (1):1-20.
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  11. Lewis White Beck (1969/1999). Early German Philosophy: Kant and His Predecessors. St. Augustine's Press.
  12. Jeffrey Bernstein (1997). Imagination and Lunacy in Kant's First Critique and Anthropology. Idealistic Studies 27 (3):143-154.
  13. Alessandro Bertinetto (2009). «Wäre ihm dies klar geworden, so wäre seine Ktk. W.L. geworden«: Fichte's Auseinandersetzung mit Kant in den Vorlesungen ueber Transzendentale Logik. Fichte-Studien 33:145-164.
  14. Gisbert Beyerhaus (1921). Kants ‚Programm' der Aufklärung: aus dem Jahre 1784. Kant-Studien 26 (1-2):1-16.
  15. Joseph L. Blau (1954). Kant in America. I: Brownson's Critique of the Critique of Pure Reason. Journal of Philosophy 51 (26):874-880.
  16. Henny Blomme (2009). La preuve de l'espace absolu et l'argument des homologues non congruents en 1768. In Luc Langlois (ed.), Les années 1747-1781 : Kant avant la Critique de la raison pure. Vrin 169-176.
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  17. Reinhard Brandt & Werner Stark (2000). Zustand Und Zukunft der Akademie-Ausgabe von Immanuel Kants Gesammelten Schriften. De Gruyter.
  18. Daniel Breazeale (2003). Two Cheers for Post-Kantianism: A Response to Karl Ameriks. Inquiry 46 (2):239 – 259.
    Karl Ameriks has recently devoted an entire volume to defending what he calls "orthodox" Kantianism against what he judges to be the "errors" of such post-Kantian idealists as K. L. Reinhold and J. G. Fichte and to exposing what he claims is the frequently unnoticed but always deleterious influence of post-Kantianism upon certain prominent strands of contemporary philosophy. In response, this paper challenges Ameriks' interpretation of Kantianism itself and of the "post-Kantian project", as well as his construal of transcendental idealism. (...)
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  19. Angela Breitenbach (2008). Two Views on Nature: A Solution to Kant's Antinomy of Mechanism and Teleology. British Journal for the History of Philosophy 16 (2):351 – 369.
  20. Curtis Brown (1988). Internal Realism: Transcendental Idealism? Midwest Studies in Philosophy 12 (1):145-155.
    Idealism is an ontological view, a view about what sorts of things there are in the universe. Idealism holds that what there is depends on our own mental structure and activity. Berkeley of course held that everything was mental; Kant held the more complex view that there was an important distinction between the mental and the physical, but that the structure of the empirical world depended on the activities of minds. Despite radical differences, idealists like Berkeley and Kant share what (...)
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  21. Karl Bühler (1928). Die symbolik der sprache. Kant-Studien 33 (1-2):405-409.
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  22. Jeremy Byrd (2008). Kant's Compatibilism in the New Eludication of the First Principles of Metaphysical Cognition. Kant-Studien 99 (1):68-79.
    It is generally assumed that, during his early pre-critical phase, Kant accepted a Leibnizian account of freedom according to which we are free to do otherwise than we do even though our actions are determined. This assumption is false. Far from endorsing such an account, Kant explicitly argues in the "New Elucidation of the First Principle of Metaphysical Cognition" (1755) that there is no relevant sense in which we can do otherwise than we do. Nevertheless, he is equally convinced that (...)
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  23. John J. Callanan (2008). Kant on Analogy. British Journal for the History of Philosophy 16 (4):747 – 772.
    The role of analogy appears in surprisingly different areas of the first Critique. On the one hand, Kant considered the concept to have a specific enough meaning to entitle the principle concerned with causation an analogy; on the other hand we can find Kant referring to analogy in various parts of the Transcendental Dialectic in a seemingly different manner. Whereas in the Transcendental Analytic, Kant takes some time to provide a detailed (if not clear) account of the meaning of the (...)
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  24. Alix A. Cohen (2009). Kant's Concept of Freedom and the Human Sciences. Canadian Journal of Philosophy 39 (1):pp. 113-135.
    The aim of this paper is to determine whether Kant’s account of freedom fits with his theory of the human sciences. Several Kant scholars have recently acknowledged a tension between Kant’s metaphysics and his works on anthropology in particular. I believe that in order to clarify the issue at stake, the tension between Kant’s metaphysics and his anthropology should be broken down into three distinct problems. -/- First, Kant’s Anthropology studies the human being ‘as a freely acting being.’5 This approach (...)
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  25. Phillip Cummins (1968). Kant on Outer and Inner Intuition. Noûs 2 (3):271-292.
  26. Ulrich Diehl (2013). Kants ursprüngliche Einsicht. Universitätsverlag Halle-Wittenberg.
    Die Wende von der vorkritischen zur kritischen Phase von Kants intellektueller Entwicklung ist ein wichtiges Thema der biographischen und hermeneutischen Kantforschung. Umfangreiche Abhandlungen und Essays wurden schon zu diesem Thema verfasst. Ist es überhaupt möglich, noch etwas Neues zu diesem Thema bei zutragen? Wie lässt sich das Verständnis von Kants Umbruchphase und der Genese seiner kritischen Philosophie erweitern und vertiefen? Im dem Aufsatz wird der Behauptung des Kantbiographen Manfred Kühn nachgegangen, derzufolge „keine der bislang vorgelegten Darstellungen [...] völlig zutreffend“ sei. (...)
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  27. J. Freudiger (1991). The Problem of Perceptual Judgment in Kant's Theoretical Philosophy. Kant-Studien 82 (4):414-435.
  28. R. Z. Friedman (1986). Kant and Kierkegaard: The Limits of Reason and the Cunning of Faith. [REVIEW] International Journal for Philosophy of Religion 19 (1/2):3 - 22.
  29. Ido Geiger (2003). Is the Assumption of a Systematic Whole of Empirical Concepts a Necessary Condition of Knowledge? Kant-Studien 94 (3):273-298.
  30. Sarah L. Gibbons (1994). Kant's Theory of Imagination: Bridging Gaps in Judgement and Experience. Oxford University Press.
    This book departs from much of the scholarship on Kant by demonstrating the centrality of imagination to Kant's philosophy as a whole. In Kant's works, human experience is simultaneously passive and active, thought and sensed, free and unfree: these dualisms are often thought of as unfortunate byproducts of his system. Gibbons, however, shows that imagination performs a vital function in "bridging gaps" between the different elements of cognition and experience. Thus, the role imagination plays in Kant's works expresses his fundamental (...)
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  31. M. Glouberman (1988). Transcendental Idealism. Idealistic Studies 18 (3):247-265.
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  32. Mark Glouberman (2007). The Whole Story Either Kant is Not a Critical Philosopher or “Critical” Does Not Mean What Kant Says It Does. Kant-Studien 98 (1):1-39.
    New bottle, old wine? As the Leibnizeans saw it, that upstart from Königsberg, having surreptitiously decanted their proprietary vintage, had proceeded to vend the Château Gottfried, done up with eye-popping appeal, as Mouton Immanuel. Shaken by the flocking to the Kantian brand, the guardians of the Leibnizean label delegated one of their domain, Johann August Eberhard, to found a philosophical magazine with the express raison d'être of exposing the “critical” potation's derivativeness. The bouquet of Kant's response to the charge of (...)
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  33. Max Gottschlich (forthcoming). Die Überwindung der Technischen Auffassung der Logischen Form - Ein Ausblick von Kant Auf Hegel. Hegel-Jahrbuch.
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  34. Max Gottschlich (2015). Wenn Kant, dann Hegel. Zu Franz Unglers Deutung des Verhältnisses von Transzendentalphilosophie und Dialektik. Wiener Jahrbuch für Philosophie 46:86-106.
  35. Paul Guyer (2006). Kant. Routledge.
    Immanuel Kant (1724-1804) is arguably the most influential of the Enlightenment Philosophers. In this outstanding introduction, Paul Guyer introduces and assesses all the major aspects of Kant's thought. Beginning with a helpful overview of Kant's life and times, Guyer introduces the "Copernican revolution" Kant brought about in metaphysics and epistemology, carefully introducing his arguments about the nature of experience, space and time in his most influential but difficult work, The Critique of Pure Reason. He gives a much-needed explanation of Kant's (...)
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  36. Bryan Hall (2007). Kant, Science and Human Nature. Review of Metaphysics 61 (2):424-425.
  37. Bryan Hall (2006). A Reconstruction of Kant's Ether Deduction in Übergang 11. British Journal for the History of Philosophy 14 (4):719 – 746.
  38. Gary Hatfield (2002). Transl of Immanuel Kant: Prolegomena to Any Future Metaphysics That Will Be Able to Come Forward as Science. In Henry Allison & Peter Heath (eds.), Immanuel Kant: Theoretical Philosophy after 1781. Cambridge University Press 29-169, 465-484.
    This edition of the Prolegomena presents Kant's thought clearly by paying careful attention to his original language. An extensive translator's introduction considers the origin and purpose of the Prolegomena, examines Kant's use of the analytic method, compares the structure of the Prolegomena to that of the Critique of Pure Reason, examines Kant's relation to Hume as expressed in this work, briefly surveys the work's reception, and offers a note on texts and translation. Detailed scholarly notes accompany the translation itself.
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  39. Gary Hatfield (2001). The Prolegomena and the Critiques of Pure Reason. In Volker Gerhardt, Rolf-Peter Horstmann & Ralph Schumacher (eds.), Kant Und Die Berliner Aufklärung: Akten des IX Internationalen Kant-Kongresses. Walter de Gruyter 185-208.
    This chapter considers Kant's relation to Hume as Kant himself understood it when he wrote the Critique of Pure Reason and the Prolegomena. It first seeks to refine the question of Kant's relation to Hume's skepticism, and it then considers the evidence for Kant's attitude toward Hume in three works: the A Critique, Prolegomena, and B Critique. It argues that in the A Critique Kant viewed skepticism positively, as a necessary reaction to dogmatism and a spur toward critique. In his (...)
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  40. Dieter Henrich (1982). The Proof-Structure of Kant's Transcendental Deduction. In Ralph Charles Sutherland Walker (ed.), Review of Metaphysics. Oxford University Press 640 - 659.
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  41. Claud Howard (1924/1978). Coleridge's Idealism: A Study of its Relationship to Kant and to the Cambriage [Sic] Platonists. R. West.
  42. Philippe Huneman (2006). From the Critique of Judgment to the Hermeneutics of Nature: Sketching the Fate of Philosophy of Nature After Kant. [REVIEW] Continental Philosophy Review 39 (1):1-34.
    This paper proposes an interpretative framework for some developments of the philosophy of nature after Kant. I emphasize the critique of the economy of nature in the Critique of judgement. I argue that it resulted in a split of a previous structure of knowledge; such a structure articulated natural theology and natural philosophy on the basis of the consideration of the order displayed by living beings, both in their internal organisation and their ecological distribution. The possibility (...)
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  43. Daniel D. Hutto (1996). Was the Later Wittgenstein a Transcendental Idealist? In P. Coates & D. D. Hutto (eds.), Current Issues in Idealism. Thoemmes Press
    In his paper "Wittgenstein and Idealism" Professor Williams proposed a 'model' for reading Wittgenstein's later philosophy which he claimed exposed its transcendental idealist character. By this he roughly meant that Wittgenstein's later position was idealistic to the extent that it disallowed the possibility of there being any independent reality that was not contaminated by our view things. And he thought it was transcendental in the sense that 'our view of things' is not something that we can explain or can locate (...)
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  44. Adrian Johnston (2008). Phantom of Consistency: Alain Badiou and Kantian Transcendental Idealism. Continental Philosophy Review 41 (3):345-366.
  45. Ke Kaehler (1985). The Early Critique by Kant of the Doctrine of the Prastabilierte-Harmonie and its Relationship to Leibniz. Kant-Studien 76 (4):405-419.
  46. Immanuel Kant & Claudio La Rocca (2005). Contro Eberhard. La polemica sulla « Critica della ragion pura », coll. « Biblioteca di “Studi kantiani” ». Revue Philosophique de la France Et de l'Etranger 195 (2):249-249.
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  47. Pauline Kleingeld (1998). Kant on the Unity of Theoretical and Practical Reason. Review of Metaphysics 52 (2):500-528.
    In his critical works of the 1780's, Kant claims, seemingly inconsistently, that (1) theoretical and practical reason are one and the same reason, applied differently, (2) that he still needs to show that they are, and (3) that theoretical and practical reason are united. I first argue that current interpretations of Kant's doctrine of the unity of reason are insufficient. But rather than concluding that Kant’s doctrine becomes coherent only in the Critique of Judgment, I show that the (...)
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  48. Winfried Lenders (2000). Kants Gesammelte Werke in elektronischer Form. Kant-Studien 91 (s1):148-159.
  49. Winfried Lenders & Hans-Christian Schmitz (2007). Die Elektronische Edition der Schriften Immanuel Kants. Kant-Studien 98 (2):223-235.
  50. Béatrice Longuenesse (2005). Kant on the Human Standpoint. Cambridge University Press.
    Béatrice Longuenesse considers the three aspects of Kant's philosophy, his epistemology and metaphysics of nature, moral philosophy, and aesthetic theory, under one unifying standpoint: Kant's conception of our capacity to form judgments. She argues that the elements which make up our cognitive access to the world have an equally important role to play in our moral evaluations and our aesthetic judgments. Her book will appeal to all interested in Kant and his thought, ranging over Kant's account of our representations of (...)
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