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  1. Christoph Asmuth & Patrick Grüneberg (eds.) (2011). Subjekt Und Gehirn, Mensch Und Natur. Königshausen & Neumann.
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  2. Adrian Bardon (2005). Performative Transcendental Arguments. Philosophia 33 (1-4):69-95.
    ‘Performative’ transcendental arguments exploit the status of a subcategory of self-falsifying propositions in showing that some form of skepticism is unsustainable. The aim of this paper is to examine the relationship between performatively inconsistent propositions and transcendental arguments, and then to compare performative transcendental arguments to modest transcendental arguments that seek only to establish the indispensability of some belief or conceptual framework. Reconceptualizing transcendental arguments as performative helps focus the intended dilemma for the skeptic: performative transcendental arguments directly confront the (...)
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  3. Peter Bieri, Rolf-Peter Horstmann, Lorenz Krüger & Universität Bielefeld (1979). Transcendental Arguments and Science Essays in Epistemology.
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  4. Anthony Brueckner (1996). Modest Transcendental Arguments. Philosophical Perspectives 10 (Metaphysics):265-280.
    Kantian transcendental arguments are aimed at uncovering the necessary conditions for the possibility of thought and experience. If such arguments are to have any force against Cartesian skepticism about knowledge of the external world, then it would seem that the conditions the transcendental argument uncovers must be non-psychological in nature, and their special status must be knowable a priori. In "Transcendental Arguments", Barry Stroud raised the question whether there are any such conditions., He answered that it was very doubtful that (...)
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  5. Anthony Brueckner (1993). One More Failed Transcendental Argument. Philosophy and Phenomenological Research 53 (3):633-636.
    In "The Self-Defeating Character of Skepticism," Douglas C. Long presents a transcendental argument against epistemological skepticism.' The argument has a distinctively Kantian flavor (though Long does not highlight this connection), in that it proceeds from the premise that I have self-knowledge and ends with the conclusion that I have perceptual knowledge of an objective, material subject of mental states. If the skeptic wishes to accept the transcendental argument's premise (as he seems to do), then he must reject his claim that (...)
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  6. Anthony L. Brueckner (2003). Two Transcendental Arguments Concerning Self-Knowledge. In Susana Nuccetelli (ed.), New Essays on Semantic Externalism and Self-Knowledge. MIT Press
  7. Anthony L. Brueckner (1989). Another Failed Transcendental Argument. Noûs 23 (4):525-530.
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  8. Anthony L. Brueckner (1984). Transcendental Arguments II. Noûs 18 (2):197-225.
    In part I of the present work, I used the term 'Kantian transcendental argument' to refer to any argument which purports to establish that the existence of outer objects is a logically necessary condition for the possibility of self-conscious experience. In this second part, then, I examine Kantian transcendental arguments which proceed from the premise that one is the subject of widely construed self-conscious experience.
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  9. Anthony L. Brueckner (1983). Transcendental Arguments I. Noûs 17 (4):551-575.
    A Kantian transcendental argument is an argument which purports to show that the existence of physical objects of a certain general character is a condition for the possibility of self-conscious experience. Both the Transcendental Deduction and the Refutation of Idealism satisfy this characterization. But we have seen that even a successful Kantian transcendental argument would be somewhat disappointing. Even though such an argument would refute the extreme Cartesian skepticism about the very existence of physical objects, it would not certify any (...)
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  10. Rüdiger Bubner (1975). Kant, Transcendental Arguments and the Problem of Deduction. Review of Metaphysics 28 (3):453 - 467.
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  11. Rüdiger Bubner (1975). Kant, Transcendental Arguments and the Problem of Deduction. Review of Metaphysics 28 (3):453-467.
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  12. Laura Byrne (1989). Formal, Transcendental and Dialectical Thinking. Review of Metaphysics 42 (3):624-625.
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  13. James Chase & Jack Reynolds (2010). The Fate of Transcendental Reasoning in Contemporary Philosophy. In James Williams, Jack Reynolds, James Chase & Edwin Mares (eds.), Postanalytic and Metacontinental: Crossing Philosophical Divides. Continuum
    A significant methodological difference between analytic and continental philosophers comes out in their differing attitudes to transcendental reasoning. It has been an object of concern to analytic philosophy since the dawn of the movement around the start of the twentieth century, and although there was briefly a mini-industry on the validity of transcendental arguments following Peter Strawson’s prominent use of them, discussion of their acceptability – usually with a negative verdict – is far more common than their positive use within (...)
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  14. Jesús Antonio Coll Mármol (2006). Argumentos Trascendentales E Invulnerabilidad. Teorema: International Journal of Philosophy 25 (3):37-51.
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  15. Gregor Damschen (2010). Are There Ultimately Founded Propositions? Universitas Philosophica 54 (54):163-177.
    Can we find propositions that cannot rationally be denied in any possible world without assuming the existence of that same proposition, and so involving ourselves in a contradiction? In other words, can we find transworld propositions needing no further foundation or justification? Basically, three differing positions can be imagined: firstly, a relativist position, according to which ultimately founded propositions are impossible; secondly, a meta-relativist position, according to which ultimately founded propositions are possible but unnecessary; and thirdly, an absolute position, according (...)
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  16. Ron C. de Weijze, Constructive Recollection Philosophy Application.
    Constructive recollection is a systematic retake of philosophical Modernism, which is mainly characterized by "duality of origin" (Bergson 1932) as is central to Christianity in the separation of body and mind, which was studied scientifically for the first time in the 17th century (Descartes 1644) and articulated best in the 18th century (Kant 1781-1793). The two sources are presumed to be what-is-sensed (Kant: sensibility) and knowing (Kant: understanding) and both sources are presumed to coordinately reflect themselves, as sensing by what-is-sensed (...)
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  17. Daniel A. Dombrowski (2001). Stern, Robert, Ed. Transcendental Arguments: Problems and Prospects. Review of Metaphysics 54 (3):685-686.
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  18. R. Todd Felton (2006). A Journey Into the Transcendentalists' New England. Roaring Forties Press.
    The New England towns and villages that inspired the major figures of the Transcendentalism movement are presented by region in this travel guide that devotes a chapter to each town or village famous for its relationship to one or more of the Transcendentalists. Cambridge, where Ralph Waldo Emerson delivered his powerful speeches is highlighted, as is Walden, where Henry David Thoreau spent two years attuning himself to the rhythms of nature. Other chapters retrace the paths of major writers and poets (...)
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  19. Anil Gomes (2010). Is Kant's Transcendental Deduction of the Categories Fit for Purpose? Kantian Review 15 (2):118-137.
    James Van Cleve has argued that Kant’s Transcendental Deduction of the categories shows, at most, that we must apply the categories to experience. And this falls short of Kant’s aim, which is to show that they must so apply. In this discussion I argue that once we have noted the differences between the first and second editions of the Deduction, this objection is less telling. But Van Cleve’s objection can help illuminate the structure of the B Deduction, and it suggests (...)
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  20. Patrick Grüneberg (2013). Ein analytisches Missverständnis - Zum Verhältnis von Ontologie und Möglichkeitsbedingungen. Fichte-Studien 36:3-19.
    Die Rezeption der Philosophie Fichtes bzw. des transzendentalphilosophischen Denkens im Ausgang von Kant in der Strömung, die man gemeinhin die Analytische (Sprach)Philosophie nennt, ist von einigen basalen Missverständnissen geprägt, die eine kritische Auseinandersetzung von vornherein fast ausschließen. In dieser Untersuchung soll anhand des transzendentalen Status der Fichteschen Theoriebildung eines dieser Missverständnisse geklärt werden.
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  21. Patrick Grüneberg (2011). Apperzeption und idealrealistische Begründung. In Elena Ficara (ed.), Die Begründung der Philosophie im Deutschen Idealismus. Königshausen & Neumann 221--230.
    Das Projekt einer Begründung der Philosophie, insbesondere der Metaphysik als Wissenschaft, verbindet sich programmatisch mit dem kritischen Werk Kants und dort mit dem Konzept der transzendentalen Apperzeption. Dieser „höchste Punkt“ bildete seinerseits auch einen der zentralen Anknüpfungspunkte nachfolgender idealistischer Entwürfe und sich daraus entwickelnder Systeme. Die nachkantische Entwicklung wird dabei häufig mit dem Rubrum einer spekulativen Überhöhung des transzendentalen Kritizismus Kants belegt. Dabei ging es Fichte, Schelling, Hegel, Schopenhauer – um nur die prominenten Vertreter zu nennen – in erster Linie (...)
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  22. Patrick Grüneberg (2009). "Fiat iustitia, pereat mundis" – Hegels Diskussion Fichtescher Rechtsphilosophie in methodenkritischer Perspektive. Hegel-Jahrbuch 2:144--148.
    Die Position des jungen Hegels beruht auf einem Identitätsdenken, demzufolge die Position Fichtes unvollständig ausgeführt ist. Insbesondere moniert Hegel, dass die Form der Subjekt-Objekt-Identität nur subjektiv bleibt. Diese grundlegende Kritik am zentralen Theorem des Subjekt-Objekts überträgt Hegel dann auch auf die angewandten Systemteile. Im Folgenden werde ich Hegels Vorgehensweise unter methodologischen Gesichtspunkten untersuchen, um damit die These zu begründen, dass Hegels Kritik zwar von seinem Identitätsdenken her schlüssig ist, jedoch an der Fichteschen Position verkennt.
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  23. Patrick Grüneberg (2009). Inwiefern die Wirklichkeit nichts ist. Fichte-Studien 34:119-134.
    In der Wissenschaftslehre 1805 entwickelt Fichte aus der Analyse der Existenz als der Wissensform das höchst interessante, und zunächst paradox erscheinende Resultat, daß „[d]ie Wirklichkeit eben nicht wirklich [ist]. Als Nichts läßt sie sich ableiten, u ists.“ Im folgenden werde ich das genannte Resultat in seinem Entstehungszusammenhang im Gang der Wissenschaftslehre 1805 darstellen, um ersichtlich zu machen, inwiefern die empirische Wirklichkeit trotz ihrer empirischen Fülle bzw. Materialität in genetischer bzw. transzendentaler Perspektive gerade als eine Leerheit auftreten muß, damit die Struktur (...)
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  24. Patrick Grüneberg (2008). Der transzendentalgenetische Zugang zur Person. In Patrick Grüneberg & Antje Stache (eds.), Fahrrad – Person– Organismus. Konstruktion menschlicher Körperlichkeit. Peter Lang 245--261.
    Die Bezeichnung ›transzendentalgenetisch‹ beruht auf der Kombination verschiedener Verfahren. Eine transzendentale Analyse zielt auf zweierlei: zum einen auf die apriorischen Bedingungen der Möglichkeit des Untersuchungsgegenstandes und zum anderen auf eine methodenkritische Reflexion auf diese Bedingungen und die die Art und Weise, wie der Gegenstand aus den Bedingungen abgeleitet wird. Die genetische Komponente bereichert das Verfahren dahingehend, dass die Ausgangspunkte der Ableitung ihrerseits ebenso abgeleitet werden. Wie sich dieses Verfahren einer maximalen Konstruktivität gestaltet, wird anhand des Begriffs der Person vorgestellt werden.
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  25. Patrick Grüneberg (2007). Grundlagen und Voraussetzungen der Leib-Seele- / Körper-Geist-Dichotomie in der gegenwärtigen Philosophie des Geistes. In Christoph Asmuth (ed.), Leiblichkeit - Interpersonalität - Anerkennung. Transzendentalphilosophie und Person. Transcript 23--40.
    Seit geraumer Zeit ist wieder einmal die Rede vom Ende der Philosophie als einer eigenständigen Disziplin zu vernehmen. Neurophilosophen streben eine Erklärung grundlegender philosophischer Fragen mit Hilfe neurowissenschaftlicher Forschungsergebnisse an, da nach dem Erreichen des Jahrzehnts des Gehirns einer empirisch fundierten Erklärung des Bewusstseins in allen seinen Gestalten nichts mehr im Wege stünde. In Bezug auf Descartes sieht man sich als Postcartesianer jetzt in der Rolle, das sog. Leib-Seele-Problem durch eine naturalistische Reduktion auf neurobiologische Gegebenheiten zu lösen. Ich habe mir (...)
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  26. Robert Charles Howell (1967). Transcendental Arguments. Dissertation, University of Michigan
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  27. Felicity Joseph & Jack Reynolds (2011). Existentialism, Phenomenology and Philosophical Method. In Felicity Joseph, Jack Reynolds & Ashley Woodward (eds.), Continuum Companion to Existentialism. Continuum
    This chapter explores some of the similarities and differences in the philosophical methods of five philosophers often considered existentialists: Heidegger, Sartre, Merleau-Ponty, de Beauvoir and Marcel. The relationship between existentialism and phenomenological methods, as well as transcendental reasoning in general, is examined.
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  28. Pedro Karczmarczyk (2012). Los argumentos del lenguaje privado. Notas para la reconstrucción de una controversia. Dialogos 92:73-124.
    Intentaremos reconstruir la controversia acerca de la posibilidad de un lenguaje privado. Analizamos primero las posiciones “epistemológicas” (Malcolm y Fogelin), mostrando sus fallos. Luego analizamos la versión “semántica” (Kenny y Tugendhat) encontrándolas igualmente fallidas. La crítica de Barry Stroud a los argumentos trascendentales como argumentos antiescépticos nos permite discernir el presupuesto común que debilita las posiciones anteriores. Asimismo, la reconstrucción permite apreciar mejor la manera en la que la versión de Kripke evita comprometerse con este presupueto. Argumentamos que esta versión (...)
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  29. Pedro Karczmarczyk (ed.) (2011). El Argumento del lenguaje privado a contrapelo. Editorial de la Universidad de la Plata (Edulp).
    La tesis de la privacidad linguitica nace con el gesto fundador de la filosofía moderna que apoya toda legitimidad en la subjetividad y la conciencia. Ello da origen a dos problemas filos�ficos fundamentales, concernientes al mundo y al solipsismo. El siglo XX creyó encontrar en el lenguaje una salida a estos problemas. Wittgenstein es allí una pieza clave. Sin embargo las interpretaciones más influyentes de Wittgenstein enfocaron la crítica del lenguaje privado de tal modo que la salida debía permanecer en (...)
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  30. Pedro Diego Karczmarczyk (2008). La cuestión del límite y el Tractatus como una reflexión trascendental. Discusiones Filosóficas 9 (13):13 - 23.
    El Tractatus Logico-philosophicus es una obra filosófica de una enorme complejidad. Su estilo es sentencioso, por momentos oracular, otras veces casi telegráfico, de manera que en muchas ocasiones cuesta discernir los nexos entre las diversas proposiciones. Con todo, en el "Prólogo", en particular en sus observaciones sobre la cuestión del límite, Wittgenstein proporciona algunas indicaciones de las que conviene tomar debida nota para la interpretación de la obra. Este trabajo es fundamentalmente una propuesta de interpretación de estas observaciones, de su (...)
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  31. Alex Listengort (2013). A New Stage of Awakening. Self-Publishment.
    Добро пожаловать в Сказку, которая разворачивается на ваших глазах в книге Александра Листенгорта «Новый Этап Пробуждения». -/- Это не художественное, не публицистическое произведение, не такое, каким мы привыкли видеть книги: всё оно блещет чем-то космическим, ярким, и очень родным, тем, чем, как утверждает автор, все мы наделены изначально, тем, что является частью нашей первоначальной, совершенной природы. Соображения на самые разные эзотерические темы, стихотворения, заряженные энергией, особые «заметки» как символы божественных откровений... -/- В «Новом Этапе Пробуждения» Автор даёт свои ответы на (...)
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  32. Robert Lockie (2003). Transcendental Arguments Against Eliminativism. British Journal for the Philosophy of Science 54 (4):569-589.
    Eliminativism was targeted by transcendental arguments from the first. Three responses to these arguments have emerged from the eliminativist literature, the heart of which is that such arguments are question-begging. These responses are shown to be incompatible with the position, eliminativism, they are meant to defend. Out of these failed responses is developed a general transcendental argument against eliminativism (the "Paradox of Abandonment"). Eliminativists have anticipated this argument, but their six different attempts to counter it are shown to be separately (...)
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  33. Robert Lockie (2003). Relativism and Reflexivity. International Journal of Philosophical Studies 11 (3):319 – 339.
    This paper develops a version of the self-refutation argument against relativism in the teeth of the prevailing response by relativists: that this argument begs the question against them. It is maintained that although weaker varieties of relativism are not self-refuting, strong varieties are faced by this argument with a choice between making themselves absolute (one thing is absolutely true - relativism); or reflexive (relativism is 'true for' the relativist). These positions are in direct conflict. The commonest response, Reflexive Relativism, is (...)
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  34. Olaf L. Mueller (2003). Can They Say What They Want? A Transcendental Argument Against Utilitarianism. Southern Journal of Philosophy 41 (2):241-259.
    Let us imagine an ideal ethical agent, i.e., an agent who (i) holds a certain ethical theory, (ii) has all factual knowledge needed for determining which action among those open to her is right and which is wrong, according to her theory, and who (iii) is ideally motivated to really do whatever her ethical theory demands her to do. If we grant that the notions of omniscience and ideal motivation both make sense, we may ask: Could there possibly be an (...)
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  35. Olaf Müller (2001). Der antiskeptische Boden unter dem Gehirn im Tank. Eine transzendentale Fingerübung mit Intensionen. Zeitschrift für Philosophische Forschung 55 (4):516 - 539.
    Crispin Wright hat die bislang beste Rekonstruktion von Putnams Beweis gegen die skeptische Hypothese vom Gehirn im Tank vorgelegt. Aber selbst in Wrights Fassung hat der Beweis einen Mangel: Er wird mithilfe eines Prädikates wie z.B. "Tiger" geführt und funktioniert nur, wenn man sich darauf verlassen kann, dass es Tiger wirklich gibt. Aber die Skeptikerin bestreitet, über die Existenz von Tigern bescheid zu wissen. Das Problem lässt sich dadurch beheben, dass man den Beweis – statt mit dem extensionalen Begriff der (...)
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  36. Nedim Nomer (2013). Fichte's Separation Thesis. Philosophical Forum 44 (3):233-254.
  37. Vasilis Politis (1997). The Apriority of the Starting-Point of Kant's Transcendental Epistemology. International Journal of Philosophical Studies 5 (2):255 – 284.
    The paper raises two questions, which seem central to understanding Kant's transcendental epistemology in the first Critique. First, Kant claims that the conditions for the possibility of experience are also conditions for the possibility of the objects of experience (A158/B197). Here the notion of an object is not conceived from the divine standpoint ('the view from nowhere') and is in some sense relativized to experience. But in what sense? Is the notion of an object relativized to one specific kind of (...)
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  38. Jack Reynolds (2014). Transcendental Pragmatics? Pragmatism, Deleuze, and Metaphilosophy. In Sean Bowden, Simone Bignall & Paul Patton (eds.), Deleuze and Pragmatism. Routledge 235-46.
    In this chapter I juxtapose the methodological commitments of Gilles Deleuze with some different forms of contemporary neo-pragmatism developed by Nicholas Rescher, Sami Pihlstrom and Joseph Margolis. Focusing upon their respective conceptions of transcendental reasoning, naturalism, and common sense, I conclude that Deleuze’s philosophy challenges some core aspects of contemporary neo-pragmatism, and hence also the prospects for a rapprochement that might warrant the name of "transcendental pragmatics".
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  39. John Richardson (2013). Nietzsche and Transcendental Argument. Kriterion: Revista de Filosofia 54 (128):287-305.
    My plan is to examine Nietzsche's view of (what is I think) the most characteristically Kantian kind of argument, what's now often called 'transcendental argument'. I understand this as an argument in which a concept or principle or value is justified as a 'condition of the possibility' of something indisputable (or indispensable). I will look at Nietzsche's critique of this pattern of argument in Kant, but also at the ways he still uses such arguments himself, in all three of the (...)
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  40. Tom Rockmore (1993). Foundations of Transcendental Philosophy (Wissenschaftslehre) Nova Methodo (1796/99). Review of Metaphysics 47 (1):145-146.
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  41. Sebastian Rödl (2005). Transcendental Deduction of Predicative Structure in Kant and Brandom. Pragmatics and Cognition 13 (1):91-108.
    Fregean predicates applied to Fregean objects are merely defined by a "timeless" deductive order of sentences. They cannot provide sufficient structure in order to explain how names can refer to objects of intuition and how predicates can express properties of substances that change in time. Therefore, the accounts of Wilson and Quine, Prior and Brandom for temporal judgments fail -- and a new reconstruction of Kant's transcendental logic, especially of the analogies of experience, is needed.
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  42. Matheson Russell & Jack Reynolds (2011). Transcendental Arguments About Other Minds and Intersubjectivity. Philosophy Compass 6 (5):300-11.
    This article describes some of the main arguments for the existence of other minds, and intersubjectivity more generally, that depend upon a transcendental justification. This means that our focus will be largely on ‘continental’ philosophy, not only because of the abiding interest in this tradition in thematising intersubjectivity, but also because transcendental reasoning is close to ubiquitous in continental philosophy. Neither point holds for analytic philosophy. As such, this essay will introduce some of the important contributions of Edmund Husserl, Martin (...)
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  43. Andrew Sepielli (2012). Review of David Enoch, Taking Morality Seriously. [REVIEW] Notre Dame Philosophical Reviews.
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  44. Joel Smith (2011). Strawson on Other Minds. In Joel Smith & Peter Sullivan (eds.), Transcendental Philosophy and Naturalism. OUP
    I critically discuss Strawson's transcendental argument against other minds scepticism, and look at the prospects for a naturalised version of it.
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  45. Joel Smith & Peter Sullivan (eds.) (2011). Transcendental Philosophy and Naturalism. Oxford University Press.
    Transcendental Philosophy and Naturalism assesses the present state and contemporary relevance of this tradition.
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  46. Raji C. Steineck (2014). Kritik der symbolischen Formen I: Symbolische Form und Funktion. Frommann-Holzboog.
    Philosophy now finds itself in a multipolar world, defined by global commercial, scientific and cultural exchange. At any given point in this world, a multitude of norms, traditions, and habits come together in many ways. ›The Philosophy of Symbolic Forms‹ developed by E. Cassirer offers many insights that help to understand the fabric of such a world, but it needs to be revised and critically developed. This book seeks to extract the essential insights of Cassirer concerning the key function of (...)
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  47. Robert Stern (2007). Transcendental Arguments: A Plea for Modesty. Grazer Philosophische Studien 74 (1):143-161.
    A modest transcendental argument is one that sets out merely to establish how things need to appear to us or how we need to believe them to be, rather than how things are. Stroud's claim to have established that all transcendental arguments must be modest in this way is criticised and rejected. However, a different case for why we should abandon ambitious transcendental arguments is presented: namely, that when it comes to establishing claims about how things are, there is no (...)
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  48. Robert Stern (2000). Transcendental Arguments and Scepticism: Answering the Question of Justification. Oxford University Press.
    Robert Stern investigates how scepticism can be countered by using transcendental arguments concerning the necessary conditions for the possibility of experience, language, or thought. He shows that the most damaging sceptical questions concern neither the certainty of our beliefs nor the reliability of our belief-forming methods, but rather how we can justify our beliefs.
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  49. Robert Stern (ed.) (1999). Transcendental Arguments: Problems and Prospects. Oxford University Press.
    In this volume of fourteen new essays, a distinguished team of philosophers offer a broad and stimulating examination of the nature, role, and value of transcendental arguments. Transcendental arguments aim to show that what is doubted or denied by the sceptic must be the case, as a condition for the possibility of experience, language, or thought. The essays consider how successful such arguments are as a response to sceptical problems.
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  50. Alberto Vanzo (forthcoming). Trascendentale. In Luca Illetterati (ed.), Filosofia classica tedesca: Parole chiave. Carocci
    This chapter explores Kant’s, Reinhold’s, Fichte’s, and Hegel’s stances toward transcendental philosophy and transcendental arguments. Having explained the new meaning that Kant assigned to the term ‘transcendental’, the chapter surveys his attempt to develop a transcendental philosophy by employing transcendental arguments. Since these arguments presuppose unproven matters of fact, authors who were deeply concerned by scepticism deemed them unsuitable for the task. The chapter explains how Reinhold and Fichte sought to establish solid foundations for transcendental philosophy without relying on transcendental (...)
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