Kant: Concepts

Kant's reasoning in his special metaphysics of nature is often opaque, and the character of his a priori foundation for Newtonian science is the subject of some controversy. Recent literature on the Metaphysical Foundations of Natural Science has fallen well short of consensus on the aims and reasoning in the work. Various of the doctrines and even the character of the reasoning in the Metaphysical Foundations have been taken to present insuperable obstacles to accepting Kant's claim to ground Newtonian science. (...) Gordon Brittan and Gerd Buchdahl, amongst others, have argued that Kant's stated aims in this case are not to be taken at face value, and that prior ontological commitments play a hidden but central role in Kant's special metaphysics. ;Michael Friedman has shown how Kant's stated aims can be taken seriously with his ingenious reconstruction of the Metaphysical Foundations as a demonstration of the a priori basis for our thinking bodies to be in true motion and in absolute space. However, Friedman does not address the issue of matter theory--despite the importance of the issue to Kant. I argue that a strict reading of both the stated aims and doctrines of the Metaphysical Foundations is possible, since much of Kant's reasoning about the empirical concept of matter can be explained by his views on how the construction of empirical concepts is possible. ;Kant's quasi-mathematical constructions are pivotal in Friedman's interpretation. Constructibility is Kant's criterion of acceptability for the concepts of natural science. Yet Kant notoriously fails to construct the dynamical concept of matter, and accepts this failure with an equally notorious complacency. I argue that Kant's criteria of empirical concept construction, apart from any prior ontological commitments, are enough to generate his views on matter. Kant's failure to construct the requisite concept of matter can be ascribed to a missing law of nature, a law of the relation of forces the discovery of which Kant thought imminent. I conclude that matter theory is central to the Metaphysical Foundations, but that this does not undermine Kant's stated aim of giving the a priori ground of Newtonian science. (shrink)

This essay presents a critique of what Robert Hanna has recently called the ‘sensibility first’ reading of Kant. I first spell out, in agreement with Hanna, why the contemporary debate among Kant scholars over conceptualism and non-conceptualism must be understood only from within the perspective of what I dub the ‘priority question’—that is, the question whether one or the other of our “two stems” of cognition may ground the objectivity and normativity of the other. I then spell out why the (...) priority question may be asked only from within the perspective of self-consciousness. Specifically, the central issue to be dealt with is how what Kant calls the original combination of understanding and sensibility is a synthesis internal to an act of self-consciousness. Only then can we ask what that original synthesis might tell us about the possibility of prioritizing one capacity over another in a story of cognition generally. Once we see the central issue more clearly, then I will look at the ‘sensibility first’ view in its most general form and propose that it should be criticized for its failure to account for Kant’s notion of an objective unity of self-consciousness. (shrink)

Kant's readers have disagreed about whether, according to his account of cognition, concepts, representations of the understanding, are involved in intuitions, representations of sensibility. But proponents of the affirmative 'conceptualist' answer and those of the negative 'non-conceptualist' answer have alike presupposed that such involvement should be construed in a particular way: i.e., as the involvement of particular concepts in particular exercises of sensibility. I argue, on the contrary, that it should not be: that though, for Kant, no concepts are applied (...) in exercises of sensibility, nonetheless the understanding, the faculty of concepts, is teleologically internal to sensibility and, therefore, to its exercises. That is, those exercises are per se directed towards the provision to the understanding of objects to which its fundamental concepts, the categories, are applicable, though no act of categorical application is internal to them. This conception of sensibility, available only in light of a careful distinction between capacities and acts, is demanded, I argue, by Kant's conception of a priori knowledge as elaborated in his Transcendental Deduction. (shrink)

Does Kant hold that we can have intuitions independently of concepts? A striking passage from § 13 of the Critique of Pure Reason appears to say so explicitly. However, it also conjures up a scenario where the categories are inapplicable to objects of intuition, a scenario presumably shown impossible by the following Transcendental Deduction. The seemingly non-conceptualist claim concerning intuition have therefore been read, by conceptualist interpreters of Kant, as similarly counterpossible. I argue that the passage in question best supports (...) an underappreciated middle position where intuition requires a pre-conceptual use of the understanding. Such pre-conceptual use of the understanding faces both textual and systematic objections. I show that these objections can be rebutted. (shrink)

I argue that, for Kant, there is a point at which the notions of self-consciousness and self-limitation become one. I proceed by spelling out a logical progression of forms of self-consciousness in Kant’s philosophy, where at each stage we locate the limits of the capacity in question and ask what it takes to know those limits. After briefly sketching a notion of self-consciousness available even to the animal, we look at whether there could be a notion of self-consciousness available to (...) the capacity of human sensibility. At this stage I argue that Kant and Heidegger (or Heidegger’s Kant) share a conception of what it is to be self-limiting through self-consciousness. I then critically examine this conception, and, specifically, the way in which it fails to account for the most essential form of self-limitation in Kant’s critical philosophy—namely, the form of self-limitation which rejects spatial and temporal articulation. The conclusion we reach is that Kant’s theory of transcendental self-consciousness is a theory of the activity of thinking as determining itself (including its limits) non-spatially and non-temporally. (shrink)

This article addresses three questions concerning Kant’s views on non-rational animals: do they intuit spatio-temporal particulars, do they perceive objects, and do they have intentional states? My aim is to explore the relationship between these questions and to clarify certain pervasive ambiguities in how they have been understood. I first disambiguate various nonequivalent notions of objecthood and intentionality: I then look closely at several models of objectivity present in Kant’s work, and at recent discussions of representational and relational theories of (...) intentionality. I argue ultimately that, given the relevant disambiguations, the answers to all three questions will likely be positive. These results both support what has become known as the nonconceptualist reading of Kant, and make clearer the price the conceptualist must pay to sustain her position. (shrink)

Kant holds that some nonhuman animals “are acquainted with” objects, despite lacking conceptual capacities. What does this tell us about his theory of human cognition? Numerous authors have argued that this is a significant point in favour of Nonconceptualism—the claim that, for Kant, sensible representations of objects do not depend on the understanding. Against this, I argue that Kant’s views about animal minds can readily be accommodated by a certain kind of Conceptualism. It remains viable to think that, for Kant, (...) humans’ sensible representations necessarily represent objects as temporally structured in ways that allow us to have thoughts about them, and such representations are produced, and could only be produced, by the understanding. This allows Conceptualists to maintain that humans’ sensible representations depend on the understanding, while accepting that animals have sensible representations of objects too. We must, therefore, reassess both the warrant for Nonconceptualism and the shape Conceptualist readings must take. (shrink)

Overview of the (non)conceptualism debate in Kant studies.

Starting from the assumption that Kant allows for the possible existence of conscious sensory states in non-rational animals, I examine the textual and philosophical grounds for his acceptance of the possibility that such states are also 'objective'. I elucidate different senses of what might be meant in crediting a cognitive state as objective. I then put forward and defend an interpretation according to which the cognitive states of animals, though extremely limited on Kant's view, are nevertheless minimally objective.

Kant’s conception of the centrality of intellectual self-consciousness, or “pure apperception”, for scientific knowledge of nature is well known, if still obscure. Here I argue that, for Kant, at least one central role for such self-consciousness lies in the acquisition of the content of concepts central to metaphysical theorizing. I focus on one important concept, that of <substance>. I argue that, for Kant, the representational content of the concept <substance> depends not just on the capacity for apperception, but on the (...) actual intellectual awareness of oneself in such apperception. I then defend this interpretation from a variety of objections. (shrink)

In his lecture on logic, Kant puts forth his most detailed account of concept formation. Here Kant maintains that concepts are the result of a three-step process: comparison, reflection, and abstraction. Though most commentators acknowledge that this particular passage leads to a number of interpretive difficulties, it is almost unanimously accepted that: (1) concepts are composed of features which are shared by a multiplicity of objects and (2) that it is in virtue of these features that concepts apply to a (...) “plurality of objects”. I reject both of these claims. In what follows I will argue that the dilemma is the result of an illicit interpretive slide between the discussion of the form and content of concepts. The aim of this paper is to propose an alternative reading of Kant’s account of logical form—universality. I will argue that in the relevant passages, Kant’s account of concept formation is concerned not with a comparison, reflection, and abstraction of sensible features or marks but rather with the apprehension of the manifold (or the mode of bringing the manifold to the unity of consciousness). (shrink)

In this essay, I specify types of representational content that can be attributed to Kant’s account of representation. The more specific aim is to examine which of these types of content can be regarded as possible without the application of concepts. In order to answer the question, I proceed as follows. First, I show how intuition (in Kant’s sense) can be seen as providing indexical content independently of empirical concepts. Second, I show in what sense the generation of spatial content (...) can be regarded as non-categorial. A key distinction is that a perceptual examination of an object can be understood as thoroughly sensible and particular, whereas a conceptual determination always grasps the object via its generalisable features. Third, I propose that the faculties of sensibility and understanding are not only separable in principle, but that their contributions remain in a certain sense separate in actual cognition as well. This is to say that a conceptual determination of an object does not entail that the object ceases to be non-conceptually available to the perceiver, which further suggests the autonomy of sensibility and its perceptual content. Finally, I raise difficulties in attributing non-conceptual representational content to Kant’s judgment-centered stance on representation and experience, only to emphasise how these difficulties easily lead to a misappreciation of Kant’s fundamental distinction between sensibility and understanding and their unique cognitive contributions. (shrink)

The Role of the Notion of Truth in the Project of Kant’s Critical Philosophy [English] The discussion about Kant’s theory of truth usually revolves around his ascription to some version of the coherence or correspondence theory of truth, and the matching criteria of truth. These discussions often deliberate which theory of truth is most appropriate given the critical principles. Instead, this paper aims to exhibit, through the evolution of Kant’s notion of truth in his precritical years and through the project (...) of a transcendental logic, the intrinsic relation between the notion of truth and the very principles of critical philosophy; and to raise again the questions about the definition and the criteria of truth, but in the framework of the question of the possibility of truth. [Español] La discusión en torno a la teoría kantiana de la verdad suele girar alrededor de las preguntas —íntimamente relacionadas entre sí— por la adscripción de Kant a una versión coherentista o correspondentista de la verdad y por los correspondientes criterios de verdad. Estas discusiones suelen ponderar qué teoría de la verdad resulta más adecuada dados ya los principios críticos. En contraste con esto, este trabajo pretende mostrar, a través de la evolución de la noción de verdad del Kant precrítico y del proyecto de una lógica trascendental, la vinculación intrínseca de la noción de verdad con los principios mismos de la filosofía crítica, y replantear las preguntas por la definición y el criterio de verdad en el marco de la pregunta por la posibilidad de la verdad. (shrink)

I examine the division of labor between the Metaphysical Deduction (MD) and the Transcendental Deduction (TD). Against a common reading, I argue that the MD is insufficient to prove the a priori origin of the categories. For both Kant and his main opponent, namely Hume, the question of whether the categories have an a priori origin in the pure understanding is inseparable from the question of whether they have objective validity. Since the MD does not establish the objective validity of (...) the categories, it cannot establish their a priori origin either. The MD is nevertheless an indispensable part of Kant's project because it lays the argumentative groundwork for the proof structure of the TD and because it provides the systematic plan for the future metaphysics of experience. (shrink)

A critical discussion of Waxman's recent book, Kant's Anatomy of the Intelligent Mind.

Name der Zeitschrift: Kant-Studien Jahrgang: 109 Heft: 1 Seiten: 185-188.

I defend a novel interpretation of Kant's conceptualism regarding the contents of our perceptual experiences. Conceptualist interpreters agree that Kant's Deduction aims to prove that intuitions require the categories for their spatiality and temporality. But conceptualists disagree as to which features of space and time make intuitions require the categories. Interpreters have cited the singularity, unity, infinity, and homogeneity of space and time. But this is incompatible with Kant's Aesthetic, which aims to prove that these same features qualify space and (...) time as intuitions, not concepts. On my interpretation, the feature is objectivity. Space and time are objective, in that they ground our judgments in geometry and mechanics. (shrink)

Subjective judgments and judgments about subjects. A distinction regarding judgments of perception [English] It is well known the number of problems that arise from the distinction between "judgments of perception" and "judgments of experience" delivered in the Prolegomena. This article focuses on the impossibility of assigning truth value to judgments of perception since it seems counterintuitive to indicate that judgments such as "I am cold" or "sugar tastes sweet" cannot be true. To solve this difficulty, it is proposed here to (...) distinguish between true judgments of perception (true subjective judgments) and "judgments about subjects". The latter would be those that, despite referring in a certain sense to a subject, do so using categorical links and, therefore, are judgments of experience with claims of objective validity and with truth value. However, there is another reason for this distinction besides solving the difficulty posed. Above all, it is important to offer a key to understand the true nature of judgments of perception, showing the impossibility of understanding them as judgments that describe subjective mental states, and trying to distinguish the way in which we enunciate them from the merely subjective unit that, according to Kant, characterizes them. To carry out these objectives, we will first analyze the basis of the distinction between perception judgments and experience judgments; secondly, a distinction between subjective judgments and judgments about subjects is proposed and explained, while the role of truth in the empirical illusion is examined; and finally, we will underline the impossibility of formulating judgments (including those of perceptions) independently of any objective link. [Español] Es moneda común la diversidad de problemas que plantea la introducción de la distinción entre “juicios de percepción” y “juicios de experiencia” en los Prolegómenos. Este trabajo centra su atención en la imposibilidad de asignar valor de verdad a juicios de percepción —dada su carencia de pretensión de validez objetiva— pues parece contraintuitivo indicar que juicios como “tengo calor” o “el azúcar me sabe dulce” no pueden ser verdaderos. Para solucionar esta dificultad, se propone aquí distinguir entre los verdaderos juicios de percepción (verdaderos juicios subjetivos) y “juicios sobre sujetos”. Estos últimos serían aquellos que, a pesar de referirse en cierto sentido a un sujeto, lo hacen con enlaces categoriales y, por tanto, son en realidad juicios de experiencia con pretensión de validez objetiva y con valor de verdad. Sin embargo, a esta distinción subyace otro motivo además de solucionar la dificultad planteada. Interesa, sobre todo, ofrecer una clave para comprender la verdadera naturaleza de los juicios de percepción, mostrando la imposibilidad de entenderlos como juicios que describen estados mentales subjetivos, e intentando distinguir la forma en que los enunciamos de la unidad meramente subjetiva que, según Kant, los caracteriza. Para llevar a cabo estos objetivos se analiza, primero, el fundamento de la distinción entre juicios de percepción y juicios de experiencia; en segundo lugar, se propone y explica la distinción entre juicios subjetivos y juicios sobre sujetos, a la par que se examina el papel de la verdad en la ilusión empírica; y por último se subraya la imposibilidad de formular juicios (incluso de percepción) independientemente de cualquier enlace objetivo. (shrink)

In his essay against Eberhard, Kant denies that there are innate concepts. Several scholars take Kant’s statement at face value. They claim that Kant did not endorse concept innatism, that the categories are not innate concepts, and that Kant’s views on innateness are significantly different from Leibniz’s. This paper takes issue with those claims. It argues that Kant’s views on the origin of the intellectual concepts are remarkably similar to Leibniz’s. Given two widespread notions of innateness, the dispositional notion and (...) the input/output notion, intellectual concepts are innate for Kant no less than for Leibniz. (shrink)

In this paper I focus on Kantian notions of 'idea' and 'system' and the pages that Alfredo Ferrarin dedicates to these topics in his book "The Powers of Pure Reason". In particular, I examine two key texts, namely the Appendix to Transcendental Dialectics and the Architectonics of Pure Reason in the "Critique of Pure Reason". Finally, I try to outline a comparison with Hegel's position and, in so doing, to illustrate two different ways of understanding the relationship between thought and (...) reality. (shrink)

This chapter spells out in detail how Kant’s thinking about logic during the critical period shapes the account of philosophy that he gives in the Critiques. Tolley explores Kant’s motivations behind his formation of the idea of a new “transcendental” logic, drawing out in particular how he means to differentiate it from the traditional “merely formal” approaches to logic, insofar as transcendental logic investigates not just the basic forms of the activity of thinking but also its basic contents. Kant’s understanding (...) of both of these logics directly factor into the first Critique’s more general project of the critique of reason in particular, as not just a capacity for a certain kind of thinking (inferring), but as a possible source of a priori cognition. (shrink)

This chapter outlines Kant’s account of empirical concept formation and discusses two objections that have been advanced against it. Kant holds that we form empirical concepts, such as colour concepts, by comparing sensory representations of individuals, identifying shared features, and abstracting from the differences between them. According to the first objection, we cannot acquire colour concepts in this way because there is no feature that all and only the instances of a given colour share and the boundary between colours is (...) conventional. According to the second objection, assuming that all instances of a given colour share certain features, we can identify them only if we already possess a concept of that colour. None of the two objections is convincing as it stands. Kant can offer replies to both objections that are consistent with his views and with empirical evidence concerning the perception and representation of colours. (shrink)

В настоящата книга се изследва идеята за случайността през нейното историческо и концептуално развитие и са отделени пет основни и типични понятия. Анализът тръгва от класическите примери – Платон, Аристотел, Кант и Хегел – и стига до съвременния контекст на случайността, който е представен през теорията на вероятностите и теорията на сложността. Някои от изведените понятия са формализирани и имат по-логически, математически или пък информационен характер, а други са по-скоро физически или субектни, но всички те са представени в една обща (...) историческа типология. В нея се включва и парадигмата срещу случайността, която има теоретична, културна и дори органична природа. (shrink)

In this paper, I consider the basis for Kant's praise of Wolff's general logic as "the best we have." I argue that Wolff's logic was highly esteemed by Kant on account of its novel analysis of the three operations of the mind (tres operationes mentis), in the course of which Wolff formulates an argument for the priority of the understanding's activity of judging.

As is well known, the linguistic/philosophical reflection on natural kind terms has undergone a remarkable development in the early seventies with Putnam and Kripke’s essentialist approaches, touching upon different aspects of Kan’s slant. Preliminarily, however, it might be useful to review some of the theoretical stages in Locke and Leibniz’s approaches on natural kind terms in the light of contemporary reflections, to eventually pinpoint Kant’s contribution and see how some commentators have placed it within the theory of direct reference. Starting (...) with textual evidence even from the logical corpus, in the present essay I will attempt to discuss some of the arguments dismissing Kant’s adherence to this view. These assume that in his approach to the semantics of natural kind Kant appears to be still holding on to a nominalist/conceptualist position, though he seems to be well aware of a few key issues for the theorists of direct reference. (shrink)

One of the strongest motivations for conceptualist readings of Kant is the belief that the Transcendental Deduction is incompatible with nonconceptualism. In this article, I argue that this belief is simply false: the Deduction and nonconceptualism are compatible at both an exegetical and a philosophical level. Placing particular emphasis on the case of non-human animals, I discuss in detail how and why my reading diverges from those of Ginsborg, Allais, Gomes and others. I suggest ultimately that it is only by (...) embracing nonconceptualism that we can fully recognise the delicate calibration of the trap which the Critique sets for Hume. (shrink)

In Kant, Science, and Human Nature, Robert Hanna argues against a version of scientific realism founded on the Kripke/Putnam theory of reference, and defends a Kant-inspired manifest realism in its place. I reject Kriple/Putnam for different reasons than Hanna does, and argue that what should replace it is not manifest realism, but Kant‘s own scientific realism, which rests on a radically different theory of reference. Kant holds that we picture manifest objects by uniting manifolds of sensation using concepts-qua-inferential-rules. When these (...) rules are demonstrated to be invalid, we replace the picture of the macroscopic world with a picture of the microscopic entities of theoretical science that unites the very same manifolds using different rules of inference. Thus, we refer to "unobservable" theoretical entities in the same way that we do manifest ones: by specifying both their determinate location in space and time and the concepts by which they are understood. (shrink)

Mental representations—like many other things—seem to have parts. However, it isn’t clear how to properly understand the idea of a part of a representation. In this paper I shed new light on how representations can have a mereology. In particular, it has been recognized that there is a mereological element to Kant’s distinction between two kinds of representations: intuitions and concepts. A concept depends upon its parts, whereas an intuition is prior to its parts. The paper thus focuses on an (...) exploration of how to make sense of the parts and wholes of intuitions and concepts. (shrink)

Call the idea that states of perceptual awareness have intentional content, and in virtue of that aim at or represent ways the world might be, the ‘Content View.’ I argue that though Kant is widely interpreted as endorsing the Content View there are significant problems for any such interpretation. I further argue that given the problems associated with attributing the Content View to Kant, interpreters should instead consider him as endorsing a form of acquaintance theory. Though perceptual acquaintance is controversial (...) in itself and in attribution to Kant, it promises to make sense of central claims within his critical philosophy. (shrink)

Extended critical discussion of Lucy Allais, *Manifest Reality*.

This is the introduction to the volume Kantian Nonconceptualism (Palgrave 2016).

Recent debates in the interpretation of Kant’s theoretical philosophy have focused on the nature of Kantian intuition and, in particular, on the question of whether intuitions depend for their existence on the existence of their objects. In this paper we show how opposing answers to this question determine different accounts of the nature of Kantian cognition and we suggest that progress can be made on determining the nature of intuition by considering the implications different views have for the nature of (...) cognition. (shrink)

R. Lanier Anderson presents a new account of Kant's distinction between analytic and synthetic judgments, and provides it with a clear basis within traditional logic. He reconstructs compelling claims about the syntheticity of elementary mathematics, and re-animates Kant's arguments against traditional metaphysics in the Critique of Pure Reason.

Kant’s Inferentialism draws on a wide range of sources to present a reading of Kant’s theory of mental representation as a direct response to the challenges issued by Hume in A Treatise of Human Nature. Kant rejects the conclusions that Hume draws on the grounds that these are predicated on Hume’s theory of mental representation, which Kant refutes by presenting objections to Hume’s treatment of representations of complex states of affairs and the nature of judgment. In its place, Kant combines (...) an account of concepts as rules of inference with a detailed account of perception and of the self as the locus of conceptual norms to form a complete theory of human experience as an essentially rule-governed enterprise aimed at producing a representation of the world as a system of objects necessarily connected to one another via causal laws. This interpretation of the historical dialectic enriches our understanding of both Hume and Kant and brings to bear Kant’s insights into mental representation on contemporary debates in philosophy of mind. Kant’s version of inferentialism is both resistant to objections to contemporary accounts that cast these as forms of linguistic idealism, and serves as a remedy to misplaced Humean scientism about representation. (shrink)

I argue that Kant’s distinction between the cognitive roles of sensibility and understanding raises a question concerning the conditions necessary for objective representation. I distinguish two opposing interpretive positions—viz. Intellectualism and Sensibilism. According to Intellectualism all objective representation depends, at least in part, on the unifying synthetic activity of the mind. In contrast, Sensibilism argues that at least some forms of objective representation, specifically intuitions, do not require synthesis. I argue that there are deep reasons for thinking that Intellectualism is (...) incompatible with Kant's view as expressed in the Transcendental Aesthetic. We can better see how Kant’s arguments in the first Critique may be integrated, I suggest, by examining his notion of the 'unity' [Einheit] of a representation. I articulate two distinct ways in which a representation may possess unity and claim that we can use these notions to integrate Kant’s arguments in the Aesthetic and the Transcendental Deduction without compromising the core claims of either Sensibilism or Intellectualism—that intuition is a form of objective representation independent of synthesis, and that the kind of objective representations that ground scientific knowledge of the world require synthesis by the categories. (shrink)

In his lectures on general logic Kant maintains that the generality of a representation (the form of a concept) arises from the logical acts of comparison, reflection and abstraction. These acts are commonly understood to be identical with the acts that generate reflected schemata. I argue that this is mistaken, and that the generality of concepts, as products of the understanding, should be distinguished from the classificatory generality of schemata, which are products of the imagination. A Kantian concept does not (...) provide mere criteria for noting sameness and difference in things, but instead reflects the inner nature of things. Its form consists in the self-consciousness of a capacity to judge (i.e. the Concept is the ‘I think’). (shrink)

In the vast majority of the literature on Kant, the prevailing view is that his conception of analyticity and analytic truths suffers from obscurities and inconsistencies that render it, in the end, unintelligible. In the present paper, I try (i) to underline the meaning of these conceptions of Kant’s, (ii) to bring to the fore a crucial hidden presupposition in his account of analytic truths, and (iii) to present an interpretation that restores an intelligible account of Kantian analyticity and analytic (...) truth. Contrary to the ‘received’ view, I claim that definition is the royal way to Kant’s analyticity and analytic truth, and that the latter cannot be understood apart from a very specific kind of appeal to the intuition of the object falling under the concept being defined. I call this elusive and fragile act “simple intuition,” pointing thus to the medieval notion of apprehensio simplex (and the long history behind it). Then I try to show how this is done with reference to the most suitable species of concepts, the mathematical, and by analogy (and with expectable limitations) to the empirical ones. Of course, the present attempt to reconstruct an intelligible Kantian account of analyticity and analytic truths does not also mean that I endorse it as successful and final in the context of philosophy’s effort to clarify the possibility and kinds of a priori truths. (shrink)

It is often maintained that one insight of Kant's Critical philosophy is its recognition of the need to distinguish accounts of knowledge acquisition from knowledge justification. In particular, it is claimed that Kant held that the detailing of a concept's acquisition conditions is insufficient to determine its legitimacy. I argue that this is not the case at least with regard to geometrical concepts. Considered in the light of his pre-Critical writings on the mathematical method, construction in the Critique can be (...) seen to be a form of concept acquisition, one that is related to the modal phenomenology of geometrical judgement. (shrink)

A recent debate in Kant scholarship concerns the role of concepts in Kant's theory of perception. Roughly, proponents of a conceptualist interpretation argue that for Kant, the possession of concepts is a prior condition for perception, while nonconceptualist interpreters deny this. The debate has two parts. One part concerns whether possessing empirical concepts is a prior condition for having empirical intuitions. A second part concerns whether Kant allows empirical intuitions without a priori concepts. Outside of Kant interpretation, the contemporary debate (...) about conceptualism concerns whether perception requires empirical concepts. But, as I argue, the debate about whether Kant allows intuitions without empirical concepts does not show whether Kant is a conceptualist. Even if Kant allows intuitions without empirical concepts, it could still be that a priori concepts are required. While the debate could show that Kant is a conceptualist, I argue it does not. Finally, I sketch a novel way that the conceptualist interpreter might win the debate—roughly, by arguing that possessing a priori concepts is a prior condition for having appearances. (shrink)

Terry F. Godlove discovers in Immanuel Kant's theoretical philosophy resources that have much wider implications beyond Christianity and the philosophical issues that concern monotheism and its beliefs. For Godlove, Kant's insights, when properly applied, can help rejuvenate our understanding of the general study of religion and its challenges. He therefore bypasses what is usually considered to be the "Kantian philosophy of religion" and instead focuses on more fundamental issues, such as Kant's account of concepts, experience, and reason and their significance (...) in controversial matters. _Kant and the Meaning of Religion_ is a subtle and penetrating effort by a leading contemporary philosopher of religion to redefine and reshape the contours of his discipline through a sustained reflection on Kant's so-called "humanizing project.". (shrink)

According to non-conceptualist interpretations, Kant held that the application of concepts is not necessary for perceptual experience. Some have motivated non-conceptualism by noting the affinities between Kant's account of perception and contemporary relational theories of perception. In this paper I argue (i) that non-conceptualism cannot provide an account of the Transcendental Deduction and thus ought to be rejected; and (ii) that this has no bearing on the issue of whether Kant endorsed a relational account of perceptual experience.

Ernst Cassirer’s book Substanzbegriff und Funktionsbegriff is a difficult book for contemporary readers to understand. Its topic, the theory of concept formation, engages with debates and authors that are largely unknown today. And its “historical” style violates the philosophical standards of clarity first propounded by early analytic philosophers. Cassirer, for instance, never says explicitly what he means by “substance-concept” and “function-concept.” In this article, I answer three questions: Why did Cassirer choose to focus on the topic of concept formation? What (...) did Cassirer mean in contrasting “substance-concepts” and “function-concepts”? How does Cassirer’s polemic against traditional theories of concept formation lead to the distinctive philosophy of mathematics that he defends in the book? I argue that Cassirer’s contrast between substance-concepts and function-concepts includes a series of interrelated contrasts—contrasts that touch on issues in logic, metaphysics, epistemology, and the theory of objectivity. Cassirer’s defense of mathematical structuralism flows out of a progressively unfolding and intricate argument that begins with epistemological problems in the theory of concept formation. (shrink)