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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.
  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.
  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. 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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  16. 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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  17. 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.
  18. 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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  19. Karl Bühler (1928). Die symbolik der sprache. Kant-Studien 33 (1-2):405-409.
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  20. 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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  21. 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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  22. Alix A. Cohen (2009). Kant's Concept of Freedom and the Human Sciences. Canadian Journal of Philosophy 39 (1):pp. 113-135.
  23. Phillip Cummins (1968). Kant on Outer and Inner Intuition. Noûs 2 (3):271-292.
  24. 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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  25. J. Freudiger (1991). The Problem of Perceptual Judgment in Kant's Theoretical Philosophy. Kant-Studien 82 (4):414-435.
  26. 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.
  27. Ido Geiger (2003). Is the Assumption of a Systematic Whole of Empirical Concepts a Necessary Condition of Knowledge? Kant-Studien 94 (3):273-298.
  28. 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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  29. M. Glouberman (1988). Transcendental Idealism. Idealistic Studies 18 (3):247-265.
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  30. 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.
  31. Bryan Hall (2007). Kant, Science and Human Nature. Review of Metaphysics 61 (2):424-425.
  32. Bryan Hall (2006). A Reconstruction of Kant's Ether Deduction in Übergang 11. British Journal for the History of Philosophy 14 (4):719 – 746.
  33. Dieter Henrich (1982). The Proof-Structure of Kant's Transcendental Deduction. In Ralph Charles Sutherland Walker (ed.), Kant on Pure Reason. Oxford University Press. 640 - 659.
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  34. Claud Howard (1924/1978). Coleridge's Idealism: A Study of its Relationship to Kant and to the Cambriage [Sic] Platonists. R. West.
  35. 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 of a philosophical discourse (...)
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  36. 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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  37. Adrian Johnston (2008). Phantom of Consistency: Alain Badiou and Kantian Transcendental Idealism. Continental Philosophy Review 41 (3):345-366.
    Immanuel Kant is one of Alain Badiou’s principle philosophical enemies. Kant’s critical philosophy is anathema to Badiou not only because of the latter’s openly aired hatred of the motif of finitude so omnipresent in post-Kantian European intellectual traditions—Badiou blames Kant for inventing this motif—but also because of its idealism. For Badiou-the-materialist, as for any serious philosophical materialist writing in Kant’s wake, transcendental idealism must be dismantled and overcome. In his most recent works (especially 2006’s Logiques des mondes), Badiou attempts to (...)
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  38. 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.
  39. 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 three statements (...)
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  40. Christopher E. Macann (1981). Kant and the Foundations of Metaphysics: An Interpretative Transformation of Kant's Critical Philosophy. C. Winter.
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  41. Paula Manchester (2008). Kant's Conception of Architectonic in its Philosophical Context. Kant-Studien 99 (2):133-151.
  42. Jennifer Mensch (2011). Intuition and Nature in Kant and Goethe. European Journal of Philosophy 19 (3):431-453.
    Abstract: This essay addresses three specific moments in the history of the role played by intuition in Kant's system. Part one develops Kant's attitude toward intuition in order to understand how ‘sensible intuition’ becomes the first step in his development of transcendental idealism and how this in turn requires him to reject the possibility of an ‘intellectual intuition’ for human cognition. Part two considers the role of Jacobi when it came to interpreting both Kant's epistemic achievement and what were taken (...)
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  43. Vance G. Morgan (1993). Kant and Dogmatic Idealism: A Defense of Kant's Refutation of Berkeley. Southern Journal of Philosophy 31 (2):217-237.
  44. Susan Neiman (1994). The Unity of Reason: Rereading Kant. Oxford University Press.
    The Unity of Reason is the first major study of Kant's account of reason. It argues that Kant's wide-ranging interests and goals can only be understood by redirecting attention from epistemological questions of his work to those concerning the nature of reason. Rather than accepting a notion of reason given by his predecessors, a fundamental aim of Kant's philosophy is to reconceive the nature of reason. This enables us to understand Kant's insistence on the unity of theoretical and practical reason (...)
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  45. Thomas J. Nenon (2008). Some Differences Between Kant's and Husserl's Conceptions of Transcendental Philosophy. Continental Philosophy Review 41 (4):427-439.
    This article compares the differences between Kant’s and Husserl’s conceptions of the “transcendental.” It argues that, for Kant, the term “transcendental” stands for what is otherwise called “metaphysical,” i.e. non-empirical knowledge. As opposed to his predecessors, who had believed that such non-empirical knowledge was possible for meta-physical, i.e. transcendent objects, Kant’s contribution was to show how there can be non-empirical (a priori) knowledge not about transcendent objects, but about the necessary conditions for the experience of natural, non-transcendent objects. Hence the (...)
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  46. Maria Chiara Pievatolo (1999). The Tribunal of Reason: Kant and the Juridical Nature of Pure Reason. Ratio Juris 12 (3):311-327.
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  47. Markku Roinila (2013). Kant and Leibniz on the Singularity of the Best of All Possible Worlds. In Stefano Bacin, Alfredo Ferrarin, Laudio La Rocca & Margit Ruffin (eds.), Kant und die Philosophie in weltbürgerlicher Absicht. Akten des XI. Kant-Kongresses 2010. De Gruyter.
    In his early lecture note Versuch einiger Betrachtungen über den Optimismus (1759) a young supporter of metaphysical optimism called Immanuel Kant tested the Leibnizian optimism by posing some counter-arguments against it only to falsify them. His counter-arguments were very inventive and they feature often in modern scholarship on Leibniz. In this paper I will present Kant’s main arguments and evaluate them. I will argue that Kant’s understanding on Leibnizian optimism is little misguided and for this reason his own positive counter-argument (...)
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  48. Brigitte Sassen (1997). Critical Idealism in the Eyes of Kant's Contemporaries. Journal of the History of Philosophy 35 (3):421-455.
  49. Brigitte Sassen, Marc Zobrist, Chong-Fuk Lau, Michael Rohlf, Alexei N. Krouglov & Margit Ruffing (2008). Berichte und Diskussionen. Kant Studien 99 (1-4):387.
  50. Dennis Schulting (2010). Limitation and Idealism: Kant's 'Long' Argument From the Categories. In Dennis Schulting Jacco Verburgt (ed.), Kant's Idealism. Springer.
    I argue, without offering what Ameriks has called a 'short argument', that idealism follows already from the constraints that the use of the categories, in particular the categories of quality, places on the conceivability of things in themselves. My claim is that, although it is not only possible but also necessary to think things in themselves, it doesn't follow that by merely thinking we have a full grasp of the nature of things in themselves. For support, I look to a (...)
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