6 found
  1.  10
    Chong-Fuk Lau (2015). Transcendental Concepts, Transcendental Truths and Objective Validity. Kantian Review 20 (3):445-466.
    Kant insists that the use of concepts must be subject to empirical conditions if they are to have objective validity. This article analyses Kants distinction between empirical and transcendental truths. Since transcendental concepts are pure concepts without spatio-temporal content, their objective validity is of the same second-order kind as that of unschematized categories. This characteristic of transcendental concepts implies that the cognitive powers picked out by them are not particular psychological mechanisms, but rather abstract functional structures. Transcendental concepts owe their (...)
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  2.  42
    Chong-Fuk Lau (2008). Freedom, Spontaneity and the Noumenal Perspective. Kant-Studien 99 (3):312-338.
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  3.  10
    Chong-Fuk Lau (2010). Kant's Epistemological Reorientation of Ontology. Kant Yearbook 2 (1):123-146.
  4.  6
    Brigitte Sassen, Marc Zobrist, Chong-Fuk Lau, Michael Rohlf, Alexei N. Krouglov & Margit Ruffing (2008). Berichte und Diskussionen. Kant-Studien 99 (1-4):387.
  5.  20
    Chong-Fuk Lau (2008). The Aristotelian-Kantian and Hegelian Approaches to Categories. The Owl of Minerva 40 (1):77-114.
    This paper analyzes and compares the doctrines of categories of Aristotle, Kant and Hegel, each of which is first discussed separately. The paper explains the essential double perspective of the problem, showing how a logico-linguistic analysis of the form of rational discourse serves for them as an important clue to ontological problems. Although Aristotle and Kant’s doctrines differ significantly, they both endorse a kind of isomorphism between language/thought and reality. By contrast, Hegel, who takes a critical attitude toward the capability (...)
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    Chong-Fuk Lau (2012). The Sovereignty of Reason. Idealistic Studies 41 (3):167-185.
    This paper aims to make better sense of Hegel’s Philosophy of Objective Spirit and defend it against the charge of political conservatism and optimism. I will argue for the left Hegelian position in the theological-philosophical respect, thereby leaving the left-right divide in the social-political respect largely open. I will explain that Hegel’s commitment to the inherent rationality of the state and the course of human history as the progress of freedom does not imply blind optimism, since his thesis is not (...)
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