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Profile: Karl Ameriks (University of Notre Dame)
  1. Karl Ameriks (1981). Kant's Deduction of Freedom and Morality. Journal of the History of Philosophy 19 (1):53-79.
  2.  30
    Karl Ameriks (2000). Kant and the Fate of Autonomy: Problems in the Appropriation of the Critical Philosophy. Cambridge University Press.
    It has been argued that Kant's all-consuming efforts to place autonomy at the center of philosophy have had, in the long-run, the unintended effect of leading to the widespread discrediting of philosophy and of undermining the notion of autonomy itself. The result of this 'Copernican revolution' has seemed to many commentators the de-centring, if not the self-destruction, of the autonomous self. In this major reinterpretation of Kant and the post-Kantian response to his critical philosophy, Karl Ameriks argues that such a (...)
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  3.  94
    Karl Ameriks (2003). Interpreting Kant's Critiques. Oxford University Press.
    Karl Ameriks here collects his most important essays to provide a uniquely detailed and up-to-date analysis of Kant's main arguments in all three major areas of his work: theoretical philosophy (Critique of Pure Reason), practical philosophy (Critique of Practical Reason), and aesthetics (Critique of Judgment). Guiding the volume is Ameriks's belief that one cannot properly understand any one of these Critiques except in the context of the other two. The essays can be read individually, but read together they offer a (...)
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  4.  80
    Karl Ameriks (2000). Kant's Theory of Mind: An Analysis of the Paralogisms of Pure Reason. Oxford University Press.
    This seminal contribution to Kant studies, originally published in 1982, was the first to present a thorough survey and evaluation of Kant's theory of mind. Ameriks focuses on Kant's discussion of the Paralogisms in the Critique of Pure Reason, and examines how the themes raised there are treated in the rest of Kant's writings. Ameriks demonstrates that Kant developed a theory of mind that is much more rationalistic and defensible than most interpreters have allowed.
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  5. Karl Ameriks (1978). Kant's Transcendental Deduction as a Regressive Argument. Kant-Studien 69 (1-4):273-287.
    Major recent interpretations of Kant's first "critique" (wolff, Strawson, Bennett) have taken his transcendental deduction to be an argument from the fact of consciousness to the existence of an objective world. I argue that it is unclear such an argument can succeed and there are overwhelming reasons to believe kant understood his deduction as having a very different form, namely as moving from the premise that there is empirical knowledge to the conclusion that there are universally valid pure categories. Detailed (...)
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  6.  70
    Karl Ameriks (2006). Kant and the Historical Turn: Philosophy as Critical Interpretation. Oxford University Press.
    Immanuel Kant's work changed the course of modern philosophy; Karl Ameriks examines how. He compares the philosophical system set out in Kant's Critiques with the work of the major philosophers before and after Kant. Individual essays provide case studies in support of Ameriks's thesis that late 18th-century reactions to Kant initiated an "historical turn," after which historical and systematic considerations became joined in a way that fundamentally distinguishes philosophy from science and art.
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  7. Karl Ameriks (1983). Kant and the Objectivity of Taste. British Journal of Aesthetics 23 (1):3-17.
  8.  20
    Karl Ameriks (2015). II—Some Persistent Presumptions of Hegelian Anti-Subjectivism. Aristotelian Society Supplementary Volume 89 (1):43-60.
    Like many other recent Hegelian accounts, Stephen Houlgate's severe critique of Kant's theoretical philosophy contends that, in contrast to Hegel, Kant's Critical system, especially because of its doctrine of transcendental idealism, presupposes a subjectivist and therefore inadequate position. On the basis of a moderate interpretation of Kant's idealism and his general Critical procedure, I defend Kant from the charge of subjectivism, and also give an account of how subjectivist interpretations in general can arise from a series of understandable misunderstandings of (...)
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  9.  8
    Karl Ameriks (2012). Kant's Elliptical Path. Clarendon Press.
  10.  40
    Karl Ameriks (1982). Recent Work on Kant's Theoretical Philosophy. American Philosophical Quarterly 19 (1):1 - 24.
  11.  58
    Karl Ameriks (1992). Kantian Idealism Today. History of Philosophy Quarterly 9 (3):329 - 342.
  12.  16
    Karl Ameriks (1994). C. Thomas Powell., Kant's Theory of Self-Consciousness. [REVIEW] International Studies in Philosophy 26 (2):143-144.
  13. Karl Ameriks (ed.) (2000). The Cambridge Companion to German Idealism. Cambridge University Press.
    The Cambridge Companion to German Idealism offers a comprehensive, penetrating, and informative guide to what is regarded as the classical period of German philosophy. Kant, Fichte, Hegel, and Schelling are all discussed in detail, together with a number of their contemporaries, such as Hölderlin and Schleiermacher, whose influence was considerable but whose work is less well known in the English-speaking world. The essays in the volume trace and explore the unifying themes of German Idealism, and discuss their relationship to Romanticism, (...)
     
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  14.  92
    Karl Ameriks (1985). Hegel's Critique of Kant's Theoretical Philosophy. Philosophy and Phenomenological Research 46 (1):1-35.
    This paper analyzes hegel's critique of kant's theoretical philosophy in terms of three specific objections to kant's transcendental deduction (concerning the representation of the i, The necessity of the categories, And the problem of a preliminary epistemology) and three specific objections to kant's transcendental idealism (concerning the thing in itself, The antinomies, And other specific problems of the transcendental dialectic).
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  15.  68
    Karl Ameriks (1991). Hegel and Idealism. The Monist 74 (3):386-402.
  16.  39
    Karl Ameriks (1990). Kant, Fichte, and Short Arguments to Idealism. Archiv für Geschichte der Philosophie 72 (1):63-85.
  17.  68
    Karl Ameriks (1992). Kant and Hegel on Freedom: Two New Interpretations. Inquiry 35 (2):219 – 232.
    Can Kant's theory of freedom be defended in contemporary "incompatibilist" terms, as Henry Allison believes, or is it vulnerable to Hegelian criticisms of the "compatibilist" sort that Allen Wood presents? I argue that the answer to both of these questions is negative, and that there is a third option, namely that Kant's real theory of freedom is not as well off as Allison contends, nor as weak as Wood claims. Allison tries to save Kant's theory of freedom from both what (...)
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  18.  2
    Leslie Stevenson & Karl Ameriks (1984). Kant's Theory of Mind. Philosophical Quarterly 34 (137):514.
  19.  18
    Karl Ameriks (1984). Kant Über Freiheit Als Autonomie. [REVIEW] Review of Metaphysics 38 (1):136-139.
  20.  10
    Karl Ameriks (1996). Sobre Schneewind y el Método de Kant en Etica. Ideas Y Valores 45:29-53.
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  21.  43
    Karl Ameriks (1977). Husserl's Realism. Philosophical Review 86 (4):498-519.
  22.  56
    Karl Ameriks (1992). Review: Allison, Kant's Theory of Freedom. [REVIEW] Ethics 102 (3):655-.
  23.  6
    Karl Ameriks (2015). Kantian Metaphysics: A Personal History of its Recent Return. In Andreas Speer, Wolfram Hogrebe & Markus Gabriel (eds.), Das Neue Bedürfnis Nach Metaphysik / the New Desire for Metaphysics. De Gruyter 79-86.
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  24.  31
    Karl Ameriks (2005). A Commonsense Kant? Proceedings and Addresses of the American Philosophical Association 79 (2):19 - 45.
  25.  52
    Karl Ameriks (2003). Problems From Van Cleve's Kant: Experience and Objects. [REVIEW] Philosophy and Phenomenological Research 66 (1):196–202.
  26.  12
    Karl Ameriks (1996). Fichte, Johann Gottlieb. Gesamtausgabe der Bayerischen Akademie der Wissenschaften, Section 2, Vol. 10, Nachgelassene Schriften 1806-7. [REVIEW] Review of Metaphysics 50 (1):151-153.
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  27.  76
    Karl Ameriks (2004). On Beiser's German Idealism. Inquiry 47 (1):86 – 98.
  28.  50
    Karl Ameriks (1976). Personal Identity and Memory Transfer. Southern Journal of Philosophy 14 (4):385-391.
  29. 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.
  30.  24
    Karl Ameriks (1992). Recent Work on Hegel. Philosophy and Phenomenological Research 52 (1):177-202.
    This paper focuses largely on a set of recent books in English that have attempted to defend the theoretical validity of Hegel's system, and in particular its relevance to current discussions in epistemology. T Rockmore, K Westphal, M Forster, R B Pippin, and T Pinkard each fasten on different aspects (respectively: Hegel as pragmatist, coherentist, anti-skeptic, transcendentalist, or category theorist) and periods of Hegel's theoretical philosophy. I argue that their analyses have significantly raised the level of discussion here, but they (...)
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  31.  36
    Karl Ameriks (1983). Kant and Guyer on Apperception. Archiv für Geschichte der Philosophie 65 (2):174-186.
  32. Karl Ameriks & Steve Naragon (eds.) (2001). Lectures on Metaphysics. Cambridge University Press.
    The purpose of the Cambridge Edition is to offer translations of the best modern German edition of Kant's work in a uniform format suitable for Kant scholars. When complete the edition will include all of Kant's published writings and a generous selection from the unpublished writings such as the Opus postumum, handschriftliche Nachlass, lectures, and correspondence. This volume contains the first translation into English of notes from Kant's lectures on metaphysics. These lectures, dating from the 1760s to the 1790s, touch (...)
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  33.  14
    Karl Ameriks (1985). Review: Hoffe, Immanuel Kant. Review of Metaphysics 38 (3):636-637.
  34.  7
    Karl Ameriks (1992). Review Essays: Recent Work on Hegel: The Rehabilitation of an Epistemologist? Philosophy and Phenomenological Research 52 (1):177 - 202.
    This paper focuses largely on a set of recent books in English that have attempted to defend the theoretical validity of Hegel's system, and in particular its relevance to current discussions in epistemology. T Rockmore, K Westphal, M Forster, R B Pippin, and T Pinkard each fasten on different aspects (respectively: Hegel as pragmatist, coherentist, anti-skeptic, transcendentalist, or category theorist) and periods of Hegel's theoretical philosophy. I argue that their analyses have significantly raised the level of discussion here, but they (...)
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  35. Harry Allison, Karl Ameriks, Lewis White Beck, Lorne Falkenstein, Paul Guyer, Philip Kitcher, Charles Parsons, P. F. Strawson & Allen W. Wood (1998). Kant's Critique of Pure Reason: Critical Essays. Rowman & Littlefield Publishers.
    The central project of the Critique of Pure Reason is to answer two sets of questions: What can we know and how can we know it? and What can't we know and why can't we know it? The essays in this collection are intended to help students read the Critique of Pure Reason with a greater understanding of its central themes and arguments, and with some awareness of important lines of criticism of those themes and arguments.
     
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  36. K. Ameriks (1992). R.A. Makkreel, "Imagination and Interpretation in Kant". [REVIEW] Man and World 25 (2):227.
     
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  37.  39
    Karl Ameriks (1982). How to Save Kant's Deduction of Taste. Journal of Value Inquiry 16 (4):295-302.
  38. Kevin A. Ameriks, Tad R. Brennan, Ann E. Cudd, Kirk A. Greer, Bart Gruzalski, David P. McCabe, John McCumber, Richard Sherlock & Ira J. Singer (2003). 10. Richard Joyce, The Myth of Morality Richard Joyce, The Myth of Morality (Pp. 182-184). Ethics 114 (1).
     
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  39.  15
    Karl Ameriks (1975). Recent Work on Wittgenstein and the Philosophy of Mind. New Scholasticism 49 (1):94-118.
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  40.  20
    Karl Ameriks (1980). Review: Scruton, Kant. [REVIEW] Teaching Philosophy 3 (3):359-363.
  41.  10
    Karl Ameriks (2010). Reality, Reason, and Religion in the Development of Kant's Ethics. In Benjamin Lipscomb & James Krueger (eds.), Kant's Moral Metaphysics: God, Freedom, and Immortality. De Gruyter 23.
  42.  21
    Karl Ameriks (1995). Review: Guyer, Paul, Kant and the Experience of Freedom. [REVIEW] Philosophy and Phenomenological Research 55 (2):361 - 367.
  43.  26
    Karl Ameriks (1994). Review: Guyer, Paul, Kant and the Experience of Freedom: Essays on Aesthetics and Morality. [REVIEW] Ethics 105 (1):207-.
  44.  32
    Karl Ameriks (2004). The Key Role of Selbstgefühl in Philosophy's Aesthetic and Historical Turns. Critical Horizons 5 (1):27-52.
    In Selbstgefühl, Manfred Frank provides a detailed study of the eighteenth century origins and contemporary philosophical implications of a unique kind of direct selfawareness. The growing significance of this phenomenon is closely related to three interconnected developments in modern philosophy, which I describe as the 'subjective turn', the 'aesthetic turn', and the 'historical turn'. While following Frank in emphasising key concepts in the first of these two turns, I add a stress on the historical turn in post-Kantian philosophical writing.
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  45.  8
    Karl Ameriks (1981). Chisholm's Paralogisms. Idealistic Studies 11 (2):100-108.
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  46.  17
    Karl Ameriks (1999). Idealism and Freedom. Philosophy and Phenomenological Research 59 (3):825-829.
  47.  18
    Karl Ameriks (2004). Response to Ulrich Johannes Schneider. Teaching New Histories of Philosophy:297-305.
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  48.  29
    Karl Ameriks (2003). On Being Neither Post- nor Anti-Kantian: A Reply to Breazeale and Larmore Concerning the Fate of Autonomy. Inquiry 46 (2):272 – 292.
  49.  22
    Karl Ameriks & R. Meerbote (1984). Reviews. [REVIEW] Topoi 3 (2):181-190.
  50.  19
    Karl Ameriks (1977). Criteria of Personal Identity. Canadian Journal of Philosophy 7 (1):47 - 69.
    I defend the claim that bodily continuity is the primary criterion of personal identity by arguing there is an important sense in which it (unlike rival criteria) is a necessary condition of such identity. This claim is shown to be misunderstood in recent discussions because of a confusion of it with the claim that bodily continuity is a sufficient condition of personal identity. In the course of my argument, I criticize williams, Shoemaker, Puccetti, Quinton, Miri, And others.
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