This is a draft of the introduction to a forthcoming volume that brings together all of J. G. Herder's student notes from Immanuel Kant's lectures. It is intended as a volume in Kant's gesammelte Schriften (de Gruyter). These are the earliest notes (1762-64) we have from Kant's lectures (which span from 1755 to 1796) and the only notes before his professorship began in 1770. Included are improved transcriptions of Herder's notes on metaphysics, moral philosophy, logic, physics, and mathematics, and the (...) first transcription of his notes from Kant’s physical geography lectures. (shrink)

No presente trabalho será demonstrada a estreita, embora discreta, relação da filosofia moral de Kant com a ética antiga, especialmente com o estoicismo de Cícero. O tema será explicitado mediante uma aproximação entre as obras da Crítica da razão prática e Sobre os fins (De finibus), respectivamente de cada um desses autores. Será destacada a crítica de Kant à identificação entre virtude e felicidade e sua reformulação sintética no conceito de “sumo bem”. Na conclusão se torna claro que a realização (...) moral da razão, reivindicada por Cícero, encontra na reformulação de Kant sua determinação mais precisa. The crises of practical reason and stoicismThe present paper shows the close albeit subtle relation of Kant’s moral philosophy to ancient ethics, especially Cicero’s Stoicism. The subject is made explicit by means of a rapprochement between the Critique of practical reason and De finibus, so as to be highlight Kant’s criticism of the classical identifying of virtue and happiness and his synthetical recasting of the concept of the supreme good. The essay concludes by making clear that the moral actualization of reason, reclaimed by Cicero, finds in Kant’s reformulation its most precise determination. (shrink)

At First, the article analyses Hamann’s path to self-knowledge and self-love as a path of Socratic ignorance, which is indeed the highest form of knowledge. For Hamann Socrates is the predecessor of Christ, and Socratic ignorance (I know that I know nothing) is the path to divinization. Subsequently, it is pointed out, how Hryhorii Skovoroda explains the path of self-knowledge and self-love. To illustrate this thought, he makes use of the Ovidian Narcissus myth. Concerning the figure of Narcissus, Skovoroda distinguishes (...) the following three aspects: 1. The Egyptian Narcissus, 2. The Hebraic Narcissus and 3. The Christian Narcissus, i.e. Jesus Christ. These three aspects and corresponding assertions of the Bible designate Skovoroda’s path to divinization. Finally, it points out similarities between Hamann’s and Skovoroda’s understanding of self-knowing and self-love and their fundamental impact for the philosophy of Franz von Baader and his criticism of modern subjectivism. (shrink)

Hume’s account of causation is often regarded a challenge Kant must overcome if the Critical philosophy is to be successful. But from Kant’s time to the present, Hume’s denial of our ability to cognize supersensible objects, a denial that relies heavily on his account of causation, has also been regarded as a forerunner to Kant’s critique of metaphysics. After identifying reasons for rejecting Wayne Waxman’s recent account of Kant’s debt to Hume, I present my own, more modest account of this (...) debt, an account that seeks to unite the two very different pictures of Kant’s relationship to Hume sketched above. (shrink)