Search results for 'Transcendental Philosophy' (try it on Scholar)

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  1.  28
    Chad Engelland (2008). Heidegger on Overcoming Rationalism Through Transcendental Philosophy. Continental Philosophy Review 41 (1):17-41.
    Modernity is not only the culmination of the “oblivion of being,” for it also provides, in the form of transcendental thinking, a way to recover the original relation of thought to being. Heidegger develops this account through several lecture courses from 1935–1937, especially the 1935–1936 lecture course on Kant, and the account receives a kind of completion in the 1936–1938 manuscript, Contributions to Philosophy. Kant limits the dominance of rationalistic prejudices by reconnecting thought to the givenness of being. (...)
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  2. Chad Engelland (2010). The Phenomenological Kant: Heidegger's Interest in Transcendental Philosophy. Journal of the British Society for Phenomenology 41 (2):150-169.
    This paper provides a new, comprehensive overview of Martin Heidegger’s interpretations of Immanuel Kant. Its aim is to identify Heidegger’s motive in interpreting Kant and to distinguish, for the first time, the four phases of Heidegger’s reading of Kant. The promise of the “phenomenological Kant” gave Heidegger entrance to a rich domain of investigation. In four phases and with reference to Husserl, Heidegger interpreted Kant as first falling short of phenomenology (1919-1925), then approaching phenomenology (1925-1927), then advancing phenomenology (1927-1929), and (...)
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  3. 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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  4. Dermot Moran (2008). Husserl's Transcendental Philosophy and the Critique of Naturalism. Continental Philosophy Review 41 (4):401-425.
    Throughout his career, Husserl identifies naturalism as the greatest threat to both the sciences and philosophy. In this paper, I explicate Husserl’s overall diagnosis and critique of naturalism and then examine the specific transcendental aspect of his critique. Husserl agreed with the Neo-Kantians in rejecting naturalism. He has three major critiques of naturalism: First, it (like psychologism and for the same reasons) is ‘countersensical’ in that it denies the very ideal laws that it needs for its own justification. (...)
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  5.  85
    Sami Pihlström (2013). Toward Pragmatically Naturalized Transcendental Philosophy of Scientific Inquiry And Pragmatic Scientific Realism. Studia Philosophica Estonica 5 (2):79-94.
    This paper seeks to show that the turn toward local scientific practices in the philosophy of science is not a turn away from transcendental investigations. On the contrary, a pragmatist approach can very well be (re)connected with Kantian transcendental examination of the necessary conditions for the possibility of scientific representation and cognition, insofar as the a priori conditions that transcendental philosophy of science examines are understood as historically relative and thus potentially changing. The issue of (...)
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  6. Karin de Boer (2011). Transformations of Transcendental Philosophy: Wolff, Kant, and Hegel. Bulletin of the Hegel Society of Great Britain 32 (1-2):50-79.
    Shedding new light on Kant’s use of the term ‘transcendental’ in the Critique of Pure Reason, this article aims to determine the elements that Kant’s transcendental philosophy has in common with Wolffian ontology as well as the respects in which Kant turns against Wolff. On this basis I argue that Wolff’s, Kant’s and Hegel’s conceptions of metaphysics – qua first philosophy – have a deeper affinity than is commonly assumed. Bracketing the issue of Kant’s alleged subjectivism, (...)
     
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  7.  32
    Carl B. Sachs (2011). The Shape of a Good Question: McDowell, Evolution, and Transcendental Philosophy. Philosophical Forum 42 (1):61-78.
    I examine John McDowell's attitude towards naturalism in general, and evolutionary theory in particular, by distinguishing between "transcendental descriptions" and "empirical explanations". With this distinction in view we can understand why McDowell holds that there is both continuity and discontinuity between humans qua rational animals and other animals -- there is continuity with regards to empirical explanations and discontinuity with regards to transcendental descriptions. The result of this examination is a clearer assessment of the strengths and weaknesses of (...)
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  8.  29
    Gary Banham, Kant's Transcendental Philosophy of Nature.
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  9.  82
    Massimo Pigliucci (2008). A Transcendental Philosophy of Science. Philosophy Now 66:48.
    Can there be a transcendental philosophy of science? What would it be good for?
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  10.  24
    David Carr (1974/2009). Phenomenology and the Problem of History: A Study of Husserl's Transcendental Philosophy. Northwestern University Press.
    In Phenomenology and the Problem of History. David Carr examines the paradox involving Husserl's transcendental philosophy and his later historicist theory.
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  11. 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. (...)
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  12.  35
    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 (...)
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  13. Günter Zöller (1998). Fichte's Transcendental Philosophy: The Original Duplicity of Intelligence and Will. Cambridge University Press.
    This is the first book in English on the major works of the German philosopher Johann Gottlieb Fichte (1762-1814). It examines the transcendental theory of self and world from the writings of Fichte's most influential period (1794-1800), and considers in detail recently discovered lectures on the Foundations of Transcendental Philosophy. At the center of that body of work stands Fichte's attempt to integrate the theories of volition and cognition into a unified but complex 'system of freedom'. The (...)
     
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  14.  21
    M. Friedman (2003). Transcendental Philosophy and Mathematical Physics. Studies in History and Philosophy of Science Part A 34 (1):29-43.
    This paper explores the relationship between Kant's views on the metaphysical foundations of Newtonian mathematical physics and his more general transcendental philosophy articulated in the Critique of Pure Reason. I argue that the relationship between the two positions is very close indeed and, in particular, that taking this relationship seriously can shed new light on the structure of the transcendental deduction of the categories as expounded in the second edition of the Critique.
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  15.  63
    Wayne M. Martin (2003). Nothing More or Less Than Logic: General Logic, Transcendental Philosophy, and Kant's Repudiation of Fichte's Wissenschaftslehre. Topoi 22 (1):29-39.
    In this paper I lay the foundations for an understanding of one of Fichte's most neglected and least understood texts: the late lecture course on Transcendental Logic. I situate this work in the context of Fichte's lifelong struggle with the problem of understanding the relation between logic and philosophy – a problem that I show to figure centrally both in Fichte's own revolutionary thinking and in his response to Kant's notorious denunciation of the Wissenschaftslehre. By attending to this (...)
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  16.  16
    Burt C. Hopkins (2002). Husserl, Heidegger, and the Space of Meaning: Paths Toward Transcendental Philosophy (Review). Journal of the History of Philosophy 40 (2):271-273.
    Burt C. Hopkins - Husserl, Heidegger, and the Space of Meaning: Paths Toward Transcendental Philosophy - Journal of the History of Philosophy 40:2 Journal of the History of Philosophy 40.2 271-273 Book Review Husserl, Heidegger, and the Space of Meaning: Paths Toward Transcendental Philosophy Steven Galt Crowell. Husserl, Heidegger, and the Space of Meaning:Paths Toward Transcendental Philosophy. Evanston, IL: Northwestern University Press, 2001. Pp. xvii + 323. Cloth, $79.95. Paper, $27.95. The "space (...)
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  17.  5
    Manfred Gawlina (2000). Transcendental Philosophy and the Specific Demands of Paideia. The Proceedings of the Twentieth World Congress of Philosophy 7:45-56.
    The classics of transcendental philosophy (Kant’s “Criticism,” Descartes’s “Metaphysics,” and Fichte’s “Doctrine of Science”) all conceive of rational autonomy as the ultimate ground for justification. Correspondingly, their philosophical pedagogy is focused on seizing and making that very autonomy or active self-determination intellectually and existentially available. But in the concrete way of proceeding, the three models diverge. Descartes expects one to become master of oneself and “the world” by methodologically suspending his judgement on what cannot qualify itself to be (...)
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  18.  27
    Gabriele Gava (2011). Does Peirce Reject Transcendental Philosophy? Archiv für Geschichte der Philosophie 93 (2):195-221.
    The aim of this paper is to determine whether Charles S. Peirce's direct criticisms of the transcendental method in philosophy are effective. I will present two different views on transcendental arguments by introducing two ways of accounting for Kant's transcendental project. We will see that Peirce's criticisms are directed against a picture of transcendental philosophy which is in line with what I will call the justificatory account of Kant. Since this view is totally in (...)
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  19.  8
    Hilary Kornblith (2011). Transcendental Philosophy. In Joel Smith & Peter Sullivan (eds.), Transcendental Philosophy and Naturalism. Oxford University Press 96.
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  20.  0
    Gabriele Gava (2011). Can Transcendental Philosophy Endorse Fallibilism? Contemporary Pragmatism 8 (1):133-151.
    The aim of this paper is to apply Charles S. Peirce's pragmatic method to establishing if proponents of transcendental arguments could hold the conclusions of their arguments to be fallibly known. I will thus propose a pragmatic clarification of the concepts of a priority, necessity, and infallibility in order to ascertain if these concepts are unavoidably related or not. I will argue that an a priori knowable necessary proposition is not in principle indubitable, whereas a proposition infallibly known is (...)
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  21.  38
    Steven Galt Crowell (1999). The Project of Ultimate Grounding and the Appeal to Intersubjectivity in Recent Transcendental Philosophy. International Journal of Philosophical Studies 7 (1):31 – 54.
    Transcendental philosophy has traditionally sought to provide non-contingent grounds for (a 'rational' account of) certain aspects of cognitive, moral, and social life. Further, it has made a claim to being 'ultimately' grounded in the sense that its account of experience should provide a non-dogmatic account of its own possibility. Most current approaches to transcendental philosophy seek to do justice to these twin aspects of the project by making an 'intersubjective turn', taking the structure of dialogue or (...)
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  22.  60
    Ilyas Altuner (2011). Transcendental Dialectic: Critique of Metaphysics in the Philosophy of Ghazali and Kant. Philosophy and Social-Political Sciences (31):49-57.
    Our study aims to deal with different and similar conditions between Ghazzali and Kant, as characters at whom can show two different thinking form and two different cultural structure in their thoughts, in the context of the same subject. The article investigates the stages of these two thinkers approaches to the topic of transcendental dialectic and tries to display that why and how two different cultural worlds incline to this subject.
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  23.  75
    Scott Jenkins (2011). Hegel on Space: A Critique of Kant's Transcendental Philosophy. Inquiry 53 (4):326-355.
    This paper considers Hegel's views on space and his account of Kant's theory of space. I show that Hegel's discussions of space exhibit a deep understanding of Kant's apriority argument in the first Critique , commit him to the central premise of that argument, and separate his concerns from the familiar problem of the neglected alternative. Nevertheless, Hegel makes two objections to Kant's theory of space. First, he argues that the theory is internally inconsistent insofar as Kant's identification of space (...)
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  24.  50
    Derk Pereboom (1990). Kant on Justification in Transcendental Philosophy. Synthese 85 (1):25 - 54.
    Kant''s claim that the justification of transcendental philosophy is a priori is puzzling because it should be consistent with (1) his general restriction on the justification of knowledge, that intuitions must play a role in the justification of all nondegenerate knowledge, with (2) the implausibility of a priori intuitions being the only ones on which transcendental philosophy is founded, and with (3) his professed view that transcendental philosophy is not analytic. I argue that this (...)
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  25.  32
    Dominic Shaw (2012). Review of Transcendental Philosophy and Naturalism. [REVIEW] Phenomenology and the Cognitive Sciences 11 (3):423-430.
    Review of Transcendental Philosophy and Naturalism Content Type Journal Article Pages 1-8 DOI 10.1007/s11097-012-9255-1 Authors Dominic Shaw, Department of Philosophy, The University of York, Heslington, York, YO10 5DD UK Journal Phenomenology and the Cognitive Sciences Online ISSN 1572-8676 Print ISSN 1568-7759.
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  26.  23
    Paul Gorner (2002). Heidegger's Phenomenology as Transcendental Philosophy. International Journal of Philosophical Studies 10 (1):17 – 33.
    In this paper I seek to shed some light on Heidegger's conception of phenomenology, and on the relationship between Heidegger's conception and that of Husserl. In particular, I am concerned to elucidate the sense in which Heidegger's phenomenology can be seen as a species of transcendental philosophy. In the concluding section of the paper I briefly consider the significance of Heidegger's conception of phenomenology for his later philosophy, as represented by 'The Question Concerning Technology'.
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  27.  1
    Gabriele Gava & Robert Stern (eds.) (2015). Pragmatism, Kant, and Transcendental Philosophy. Routledge.
    Though transcendental philosophy and pragmatism are commonly taken to be at opposite ends of the philosophical spectrum, this collection aims to sustain a dialogue between these traditions, and envisages a rapprochement between them. Contributors demonstrate that, on the one hand, Kant can be read in a non-foundational way, while on the other hand, transcendental arguments can benefit from taking up a pragmatist standpoint—offering valuable means of addressing central philosophical questions concerning truth, meaning, and knowledge instead of simply (...)
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  28. Eduardo Mendieta (2002). The Adventures of Transcendental Philosophy: Karl-Otto Apel's Semiotics and Discourse Ethics. Rowman & Littlefield Publishers.
    In The Adventures of Transcendental Philosophy, critical theory scholar Eduardo Mendieta examines the philosophical origins of discourse ethics through the prism of Apel's thought. Mendieta finds that Apel fundamentally transformed German philosophy, which had become stagnant in the years before World War II, and deeply influenced later thinkers such as JYrgen Habermas.
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  29.  16
    Mark B. Okrent (1984). Hermeneutics, Transcendental Philosophy and Social Science. Inquiry 27 (1-4):23 – 49.
    It has frequently been argued that there must be a necessary and important difference between the methods of the natural and social sciences, or that an empirical method in social science must be supplemented by or is inferior to an interpretative method. Often these claims have been supported by arguments using premises derived from the early Heidegger or the late Wittgenstein. These arguments, in turn, tend either to be transcendental in form or to follow a hermeneutic argument strategy. This (...)
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  30.  4
    Bolesław Andrzejewski (2013). Transcendental Philosophy and Communication. Dialogue and Universalism 23 (2):115-131.
    The paper discusses the philosophy of language and communication based on Immanuel Kant’s transcendental method. Firstly, the basic assumptions of methodical rationalism are presented. Subsequent sections analyse Kant’s intellectual successors: Wilhelm von Humboldt and Ernst Cassirer. Both the intellectuals adopted Kant’s point of views and both treated language as an active, cultural factor participating in the creation of reality. The article ends with a suggestion that the transcendental approach will be present in the 21th-century researches on language (...)
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  31.  40
    Anthony F. Beavers, Cartesian Mechanisms and Transcendental Philosophy.
    If we follow a traditional reading of Descartes and throw in some of our favorite German philosophers (Kant, Husserl and Heidegger, for instance) we can isolate a doctrinal current that says that the pure intellect has no immediate access to the extra-mental world. This reduction of experience to reason forces the question of the external world’s existence, leading to Heidegger’s assertion that the scandal of philosophy was not that it had yet to furnish a proof for the external world’s (...)
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  32. Eduardo Mendieta (1997). From Hermeneutics to Semiotics: Karl-Otto Apel's Transformation of Transcendental Philosophy. Dissertation, New School for Social Research
    Discourse ethics is one of the most contemporary and controversial theories of ethics. It is contemporaneous because it attempts to formulate a theory of ethics that takes into account all of the major advances in philosophical thinking and their challenges to the foundations of any future ethical theory It is controversial because of its elaboration of the ethical as the injunction to see everything from the standpoint of the generalized Other which simultaneously factors in the social conditions that enable moral (...)
     
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  33. Patricia Kauark-Leite (2010). Transcendental Philosophy and Quantum Theory. Manuscrito – Rev. Int. Fil 33 (1):243-267.
    In the Critique of Pure Reason Kant argues that the empirical knowledge of the world depends on a priori conditions of human sensibility and understanding, i. e., our capacities of sense experience and concept formation. The objective knowledge presupposes, on one hand, space and time as a priori conditions of sensibility and, on another hand, a priori judgments, like the principle of causality, as constitutive conditions of understanding. The problem is that in the XX century the physical science completely changed (...)
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  34.  16
    Salomon Maimon (2010). Essay on Transcendental Philosophy. Continuum.
    Introduction -- Matter, form of cognition, form of sensibility, form of understanding, time and space -- Sensibility, imagination, understanding, pure a priori concepts of the understanding or categories, schemata, answering the question Quid Juris, answering the question Quid Facti, doubts about the latter -- Ideas of the understanding, ideas of reason, etc. -- Subject and predicate. the determinable and the determination -- Thing, possible, necessary, ground, consequence, etc. -- Identity, difference, opposition, reality, logical, and transcendental negation -- Magnitude, alteration, (...)
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  35.  38
    Sami Pihlström & Arto Siitonen (2005). The Transcendental Method and (Post-)Empiricist Philosophy of Science. Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 36 (1):81 - 106.
    This paper reconsiders the relation between Kantian transcendental reflection (including transcendental idealism) and 20th century philosophy of science. As has been pointed out by Michael Friedman and others, the notion of a "relativized a priori" played a central role in Rudolf Carnap's, Hans Reichenbach's and other logical empiricists' thought. Thus, even though the logical empiricists dispensed with Kantian synthetic a priori judgments, they did maintain a crucial Kantian doctrine, viz., a distinction between the (transcendental) level of (...)
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  36.  10
    Johann Gottlieb Fichte (1992). Foundations of Transcendental Philosophy (Wissenschaftslehre) Nova Methodo (1796/99). Cornell University Press.
    EDITOR'S INTRODUCTION PARTI The Origin and Publication of the First Presentation of the Basic Principles of the Wissenschaftslehre In the spring of 1794 ...
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  37.  19
    Nikolay Milkov (2013). Kant’s Transcendental Turn as a Second Phase in the Logicization of Philosophy. In Stefano Bacin (ed.), Kant and Philosophy in a Cosmopolitan Sense, vol. 1. De Gruyter 653-666.
    This paper advances an assessment of Kant’s Critique of Pure Reason made from a bird’s eye view. Seen from this perspective, the task of Kant’s work was to ground the spontaneity of human reason, preserving at the same time the strict methods of science and mathematics. Kant accomplished this objective by reviving an old philosophical discipline: the peirastic dialectic of Plato and Aristotle. What is more, he managed to combine it with logic. From this blend, Kant’s transcendental idealism appeared (...)
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  38.  43
    Sebastian Luft (2006). The Condition of Possibility of Transcendental Philosophy. Husserl Studies 22 (1):53-75.
  39.  19
    Filip Kolen & Gertrudis Van de Vijver (2007). Philosophy of Biology: Naturalistic or Transcendental? Acta Biotheoretica 55 (1):35-46.
    The aim of this article is to clarify the meaning of a naturalistic position within philosophy of biology, against the background of an alternative view, founded on the basic insights of transcendental philosophy. It is argued that the apparently minimal and neutral constraints naturalism imposes on philosophy of science turn out to involve a quite heavily constraining metaphysics, due to the naturalism’s fundamental neglect of its own perspective. Because of its intrinsic sensitivity to perspectivity and historicity, (...)
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  40. Edgar M. Castellini (2002). Henry Thoreau's Exaggerations: His Transcendental Philosophy of Language. Peter Lang.
     
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  41. R. Sundara Rajan (1997). The Humanization of Transcendental Philosophy: Studies on Husserl, Heidegger, and Merleau-Ponty. Tulika.
  42. R. Sundara Rajan (1994). Transformations of Transcendental Philosophy. Pragati Prakashan.
     
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  43.  47
    Sebastian Rödl (2014). Transcendental Philosophy and Naturalism, by Joel Smith and Peter Sullivan , Oxford: Oxford University Press, 2011, 212 Pp. ISBN 978‐0199608553. [REVIEW] European Journal of Philosophy 22 (3):483-504.
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  44. Matthew S. Rukgaber (2009). “The Key to Transcendental Philosophy”: Space, Time and the Body in Kant. Kant-Studien 100 (2):166-186.
    The thesis of this essay is that Kant's theory of the “forms of intuition” can be regarded as an account of the structure of our embodied perspective. The ideality and subjectivity of space is concluded to be an account of the perspective relative nature of the figure-ground relationship or how it is that objects emerge for us in empirical experience as being orientated in a spatio-temporal field. Time is regarded similarly as the event-series relationship. The significant role of embodiment in (...)
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  45. D. Zahavi (1996). Husserl's Intersubjective Transformation of Transcendental Philosophy. Journal of the British Society for Phenomenology 27:228-245.
    If one interprets transcendental subjectivity as an isolated ego and in the spirit of the Kantian tradition ignores the whole task of establishing a transcendental community of subjects, then every chance of reaching a transcendental self- and world-knowledge is lost. Krisis (Ergänzung), 120.
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  46.  34
    John Honner (1982). The Transcendental Philosophy of Niels Bohr. Studies in History and Philosophy of Science Part A 13 (1):1-29.
  47. Stephen Clarke (2010). Transcendental Realisms in the Philosophy of Science: On Bhaskar and Cartwright. Synthese 173 (3):299 - 315.
    I consider two transcendental arguments for realism in the philosophy of science, which are due to Roy Bhaskar (A realist theory of science, 1975) and Nancy Cartwright (The dappled world, 1999). Bhaskar and Cartwright are both influential figures, however there is little discussion of their use of transcendental arguments in the literature. Here I seek to correct this oversight. I begin by describing the role of the transcendental arguments in question, in the context of the broader (...)
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  48.  4
    Weimin Shi (2015). Mou Zongsan on Confucian Autonomy and Subjectivity: From Transcendental Philosophy to Transcendent Metaphysics. Dao: A Journal of Comparative Philosophy 14 (2):275-287.
    Mou Zongsan 牟宗三 contends that Confucianism is an ethics of autonomy. It is maintained that Mou’s version of ethics of autonomy differs from Kant’s in that Mou comprehends subjectivity differently than Kant in such a way that he, unlike Kant, locates the ethical a priori in moral feelings instead of reason. This paper will explore Mou’s metaphysical grounding of morality to show that Kant’s notions of autonomy and subjectivity undergo more radical modifications in Mou’s contention.
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  49.  52
    Edmund Husserl (1974). Kant and the Idea of Transcendental Philosophy. Southwestern Journal of Philosophy 5 (3):9-56.
  50.  7
    Michael Friedman (2005). Transcendental Philosophy and Twentieth Century Physcis. Philosophy Today 49 (Supplement):23-29.
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