Results for 'Transcendental Illusion'

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  1. The Systematic Unity of Nature as a Transcendental Illusion.Mark Pickering - 2011 - Kantian Review 16 (3):429-448.
    The Appendix to the Transcendental Dialectic of Kant's first Critique is notorious for two reasons. First, it appears to contradict itself in saying that the idea of the systematic unity of nature is and is not transcendental. Second, in the passages in which Kant appears to espouse the former alternative, he appears to be making a significant amendment to his account of the conditions of the possibility of experience in the Transcendental Analytic. I propose a solution to (...)
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  2.  10
    Looking at Animals Looking: Art, Illusion, and Power.I. Illusion - 1990 - In Frederick Burwick & Walter Pape (eds.), Aesthetic Illusion: Theoretical and Historical Approaches. W. De Gruyter. pp. 65.
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  3.  70
    Kant's Doctrine of Transcendental Illusion.Michelle Grier - 2001 - Cambridge University Press.
    This major study of Kant provides a detailed examination of the development and function of the doctrine of transcendental illusion in his theoretical philosophy. The author shows that a theory of 'illusion' plays a central role in Kant's arguments about metaphysical speculation and scientific theory. Indeed, she argues that we cannot understand Kant unless we take seriously his claim that the mind inevitably acts in accordance with ideas and principles that are 'illusory'. Taking this claim seriously, we (...)
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    The Idea of the Systematic Unity of Nature as a Transcendental Illusion.Mark Pickering - 2011 - Kantian Review 16 (3):429-448.
    The Appendix to the Transcendental Dialectic of Kant's first Critique is notorious for two reasons. First, it appears to contradict itself in saying that the idea of the systematic unity of nature is and is not transcendental. Second, in the passages in which Kant appears to espouse the former alternative, he appears to be making a significant amendment to his account of the conditions of the possibility of experience in the Transcendental Analytic. I propose a solution to (...)
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  5.  61
    Review: Grier, Kant's Doctrine of Transcendental Illusion[REVIEW]Béatrice Longuenesse - 2003 - Mind 112 (448):718-724.
  6.  67
    Transcendental Illusion and Transcendental Realism in Kant's Second Antinomy.Michelle Grier - 1998 - British Journal for the History of Philosophy 6 (1):47 – 70.
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  7. Transcendental Illusion and Antinomy in Kant and Deleuze.Henry Somers-Hall - 2009 - In Edward Willatt & Matt Lee (eds.), Thinking Between Deleuze and Kant: A Strange Encounter. Continuum.
  8.  5
    Error and Transcendental Illusion in Kant.Edgard José Jorge Filho - 2013 - In Margit Ruffing, Claudio La Rocca, Alfredo Ferrarin & Stefano Bacin (eds.), Kant Und Die Philosophie in Weltbürgerlicher Absicht: Akten des Xi. Kant-Kongresses 2010. De Gruyter. pp. 165-176.
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    Michele Grier: Kant's Doctrine of Transcendental Illusion[REVIEW]Wolfgang Ertl - 2005 - Kant-Studien 96:519-526.
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  10. Kant's Doctrine of Transcendental Illusion.Grier Michelle - 2003 - Mind 112 (448):718-724.
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  11. The Transcendental Illusion Kant's 'Critique of Pure Reason'.R. Theis - 1985 - Kant-Studien 76 (2):119-137.
     
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  12.  12
    Da ilusão transcendental à ilusão antropológica: Foucault em defesa de Kant.Carolina de Souza Noto - 2011 - Cadernos de Ética E Filosofia Política 18:73-88.
    This paper attempts to shed light on the figure of the modern man as an empirical transcendental double such as characterized by Michel Foucault in The order of things, and in Introduction to Kant’s Anthropology from a pragmatic point of view. According to Foucault, our modernity is marked by Kant’s discovery of the transcendental. Since then, man may be thought empirically or transcendentally; in its empirical aspects or in its conditions of possibility. The difference between empirical and (...) that in Kant represents two possible ways of thinking man will, however, suffer an inflection, coming to designate an ontological difference in man itself. The new figure of man as a double is therefore a result of one confusion between what is empirical and what is transcendental. Such confusion will be called by Foucault anthropological illusion and must be understood as a new interpretation and as a repetition of transcendental illusion pointed out by Kant in Critique of Pure Reason. Hence, if the first illusion was a transgression of natural reason beyond the limits of experience, the second will consist in a transgression of Kant’s distinction between empirical and transcendental, since it intends to know positively the finiteness that is in the origin of the transcendental illusion. (shrink)
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  13. Surely God is No Illusion (Kant)-Observations on Krings, Hermann Transcendental Freedom.R. Malter - 1983 - Philosophisches Jahrbuch 90 (2):345-363.
     
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  14. Kant's First Paralogism.Ian Proops - 2010 - Philosophical Review 119 (4):449–495.
    In “The Paralogisms of Pure Reason” Kant seeks to explain how rationalist philosophers could have arrived at the dogmatic conclusion that the self is a substance. His diagnosis has two components: first, the positing of “Transcendental Illusion”—a pervasive intellectual illusion that predisposes us to accept as sound certain unsound arguments for substantive theses about the nature of the self; second, the identification of the relevant fallacy we commit when we succumb to this illusion. This paper explains (...)
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    Between Truth and Illusion[REVIEW]Nathaniel Goldberg - 2004 - Review of Metaphysics 57 (4):832-833.
  16.  13
    Distinguishing Ernst von Glasersfeld's Radical Constructivism From Humberto Maturana's 'Radical Realism'.V. Kenny - 2007 - Constructivist Foundations 2 (2-3):58-64.
    Purpose: Ernst von Glasersfeld has dedicated a lot of effort to trying to define just where his views and those of his friend Humberto Maturana part company, epistemologically speaking (Glasersfeld 1991, 2001). As a contribution to unravelling this puzzle I propose in this article to delineate just where they seem to differ most and why these differences arise. Approach: Part of my contribution is to propose drawing a distinction between von Glasersfeld's Radical Constructivism as the last viable outpost of constructivism (...)
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    A ideia de Deus em Kant: da ilusão da razão pura ao postulado de agente moral.Rose Silvania Figueiredo do Vale - 2013 - Horizonte 11 (30):802-803.
    Dissertação de Mestrado. VALE, Rose Silvania Figueiredo do. A ideia de Deus em Kant: da ilusão da razão pura ao postulado de agente moral. 2012. 132 folhas. Dissertação (Mestrado) – Pontifícia Universidade Católica de Minas Gerais, Programa de Pós-graduação em Ciências da Religião, Belo Horizonte. Palavras-chave : Ideias transcendentais. Ilusão. Razão. Moral. Deus. Homem. Key works : Transcendental ideas, Illusion, Reason, Moral, God, Man.
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    The Singularity and the Unity of Transcendental Consciousness in Kant.Richard E. Aquila - 2004 - History of European Ideas 30 (3):349-376.
    Transcendental consciousness is described by Kant as 'the one single thing' in which 'as in the transcendental subject, our perceptions must be encountered.' The unity of that subject depends on intellectual functions. I argue that its singularity is just the same as that of Kant's pre-intellectual 'form' of spatiotemporal 'intuition.' This may seem excluded by Kant's claim that it is through intellect that 'space or time are first given as intuitions.' But while preintellectual form is insufficient for space (...)
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    Transcendental Self-Organization.Carl N. Johnson & Melanie Nyhof - 2006 - Behavioral and Brain Sciences 29 (5):478-478.
    Bering makes a good case for turning attention to an organized system that provides the self with transcendental meaning. In focusing on the evolutionary basis of this system, however, he overlooks the self-organizing properties of cognitive systems themselves. We propose that the illusory system Bering describes can be more generally and parsimoniously viewed as an emergent by-product of self-organization, with no need for specialized “illusion by design.”.
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  20.  70
    Challenging the Transcendental Position: The Holism of Experience.Claude Romano - 2011 - Continental Philosophy Review 44 (1):1-21.
    Taking the problem of perception and illusion as a leading clue, this article presents a new phenomenological approach to perception and the world: holism of experience. It challenges not only Husserl’s transcendentalism, but also what remains of it in Heidegger’s early thought, on the grounds that it is committed to the skeptical inference: Since we can always doubt any perception, we can always doubt perception as a whole. The rejection of such an implicit inference leads to a relational paradigm (...)
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  21.  38
    The Shadow of a Puppet Dance: Metzinger, Ligotti and the Illusion of Selfhood.James Trafford - 2008 - Collapse: Philosophical Research and Development 4:185-207.
    This peer-reviewed essay is an intervention into the emerging field of 'Speculative Realism', which has links to the field of Speculative Aesthetics. The work is essentially an attempt to develop a theory of perception (and more broadly consciousness) that is not at odds with the scientific worldview. In this respect, the dominant views of aesthetic perception (Kantian / neo-Kantian phenomenology) are critiqued in favour of neurophilosophical views stemming from Thomas Metzinger. In order to position myself, I go on to analyse (...)
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  22.  78
    The Role of Kant's Refutation of Idealism.Michael Hymers - 1991 - Southern Journal of Philosophy 29 (1):51-67.
    This paper argues that the Refutation of Idealism is a clear development of a line of thought expressed in the Transcendental Deduction and the Fourth Paralogism in the 1781-edition of the Critique of Pure Reason. This general line of thought is that the possibility of systematic delusion about the nature of the empirical world is ruled out, in part, by the fact that illusion presupposes a background of veridical perception.
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  23.  19
    La dialéctica trascendental de la relación entre los sexos en Lacan.Emma Ingala Gómez - 2013 - Anales Del Seminario de Historia de la Filosofía 30 (1):191-213.
    On the basis of Eugen Fink’s insistence that the true contribution of Kant’s transcendental dialectic is that its treatment of the problem of totality reveals the concept ‘totum’ to be a masking of the nothing, our aim is to highlight that the theory of sexual relation introduced by Lacan in his Seminar Encore –and in general his turn to the real from the 1960 onwards– presents a group of features that make clear its Kantian affiliation. The particular analysis of (...)
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  24. Die Zeitkritik bei Michel Henry und ihre Konsequenzen für das Verständnis von Welt und Christentum.Rolf Kühn - 2006 - Studia Phaenomenologica 6:371-390.
    According to Henry, in Husserl’s analysis of time the retentional intentionality of the “now” implies that you cannot have the sensation of its pure reality. This inner-phenomenological criticism can be generally transferred to the relationship between time and life, since temporality, as the most inner structure of the world of becoming-outsideitself, does not allow any affective self-appearance of life. Finally, this aspect has critical consequences for the existential structure of care, which must be suspended as “transcendental illusion” of (...)
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  25.  63
    Time, Philosophy and Chronopathologies.Jack Reynolds - 2012 - Parrhesia (15):64-80.
    This essay is an elaboration on some central themes and arguments from my recent book, Chronopathologies: Time and Politics in Deleuze, Derrida, Phenomenology and Analytic Philosophy (Rowman and Littlefield 2012). There is hence an element of generality to this essay that the book itself is better able to justify. But a short programmatic piece has its own virtues, especially for those of us who are time poor (which is pretty much everyone in contemporary academia). Moreover, it adds a dimension to (...)
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  26.  28
    Passive Knowledge: How to Make Sense of Kant's A Priori - Or How Not to Be “Too Busily Subsuming”.Antonopoulos Constantin - 2011 - Open Journal of Philosophy 1 (2):39.
    Subjectivists, taking the “collapse” of the observation-interpretation contrast much too seriously, are led to imagine that even perceptual knowledge is active. And therefore subject dependent. Turning the tables on this popular trend, I argue that even conceptual knowledge is passive. Kant’s epistemology is conceptual. But if also active, then incoherent. If synthetic a priori truths are to follow upon our mental activity, they were neither true nor, far less, a priori before that activity. “A priori” and “active” are contradictory attributes (...)
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    Passive Knowledge: How to Make Sense of Kant's A Priori——Or How Not to Be “Too Busily Subsuming”.Constantin Antonopoulos - 2011 - Open Journal of Philosophy 1 (2):39.
    Subjectivists, taking the “collapse” of the observation-interpretation contrast much too seriously, are led to imagine that even perceptual knowledge is active. And therefore subject dependent. Turning the tables on this popular trend, I argue that even conceptual knowledge is passive. Kant’s epistemology is conceptual. But if also active, then incoherent. If synthetic a priori truths are to follow upon our mental activity, they were neither true nor, far less, a priori before that activity. “A priori” and “active” are contradictory attributes (...)
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    A Lógica da Ficção No "Tratado" de Hume.Pedro Jonas de Almeida - 2016 - Kriterion: Revista de Filosofia 57 (134):455-469.
    RESUMO No Livro I, parte IV, do "Tratado da natureza humana", Hume desenvolve aquilo que vamos chamar de lógica da ficção. Não se trata de um simples erro da imaginação enquanto fantasia, mas de uma propensão a criar ideias, entidades e objetos a partir das percepções presentes na mente. O que resulta daí é um sentido rico e novo de ficção que permite a Hume desenvolver uma história natural da filosofia, descrevendo a gênese inevitável de conceitos metafísicos. Partindo de uma (...)
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    What is Kant's Second Antinomy About.Oscar Schmiege - 2006 - Kant-Studien 97 (3):272-300.
    The central questions in this study are: (1) What does Kant consider the essence of the dispute between Rationalists and Realist Empiricists which he titles the “Second Conflict of the Transcendental Ideas?” (2) Why does he believe it supports such wider aims of the Critical Philosophy as: (a) showing the impossibility of a Transcendental Realist explanation of the spatiotemporal world, which amounts to an indirect proof of Transcendental Idealism (A 506/B 534); (b) being the only means for (...)
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    Kant and Collingwood on the Mind-Body Problem.Katie Harrington - 2013 - Collingwood and British Idealism Studies 19 (1):95-111.
    In this paper, I explore both Kant's and Collingwood's accounts of themind-body problem. I discuss how both philosophers think that this problem arises and how it can be resolved. I start by discussing the similarities between the attempts of the two philosophers at solving philosophical problems through analysing the conceptual structures that make experience possible. I then turn to the differences between the views of the two philosophers, paying particular attention to Kant's claims that a combination of a natural (so-called (...)
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  31.  12
    Der Transzendentale Schein in den Paralogismen der Reinen Vernunft Nach der Ersten Auflage der Kritik der Reinen Vernunft.Matthias Koßler - 1998 - Kant-Studien 90 (1):1-22.
    At the end of the chapter on paralogisms in the first edition of his _Critique of Pure Reason, Kant treats the problem of the transcendental illusion in a very detailed way which is not exceeded in the second edition. The essay gives an exhaustive commentary to this passage leading to the result that the unavoidability of transcendental illusion has to be taken seriously in that sense that human reason in his theoretical use cannot conceived other than (...)
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  32.  46
    Kant and the Leibnizian Conception of Mind.Corey W. Dyck - 2006 - Dissertation, Boston College
    In what follows, I will detail Kant's criticism of the Leibnizian conception of mind as it is presented in key chapters of the Kritik der reinen Vernunft . Approaching Kant with such a focus goes against the current predominant in contemporary Kant scholarship. Kant's engagement with Leibniz in the KrV is often taken as limited to the refutation of the latter's relational theory of space and time in the Aesthetic and the general criticism presented in the Amphiboly chapter, inasmuch as (...)
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  33. Husserl's Critique of Kant's Dialectics / Huserliška Kanto Dialektikos Kritika.Algis MickŪnas - 2010 - Žmogus ir Žodis: Man And Word 12:4-13.
    Fenomenologinė refleksija gali parodyti kiek „Aš esu ten“ kaip faktiškumas yra esmiškai koreliuotas su pasaulio horizontu ir šis „Aš esu ten“ nėra jokia esybė pasaulyje. Tai reiškia, kad savastis kaip pastovumas kisme nėra esybės tęstinumas laike ir jos tikslas nėra laikiška determinacija. Tačiau kaip temporalizacija ji gali suponuoti laikišką determinaciją. Lingvistiniai įpročiai gali mus versti ieškoti laikiškų apibrėžčių. Kaip pastebėjo Husserlis, lingvistinė artikuliacija veda prie ontifikacijos ir todėl reikalauja atnaujinto epoche atlikimo. Epoche naudojama siekiant parodyti, jog savastis nėra kažkas, kas (...)
     
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  34.  67
    Chronopathologies: The Politics of Time in Deleuze, Derrida, Analytic Philosophy and Phenomenology.Jack Reynolds - 2012 - Lexington Books, Rowman and Littlefield.
    A battle over the politics of time is a major part of what is at stake in the differences between three competing currents of contemporary philosophy: analytic philosophy, post-structuralist philosophy, and phenomenological philosophy. Avowed or tacit philosophies of time define representatives of each of these groups and also guard against their potential interlocutors. However, by bringing the temporal differences between these philosophical trajectories to the fore, and showing both their methodological presuppositions and their ethico-political implications, this book begins a long (...)
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  35. What Is Kant's Second Antinomy About.Oscar Schmiege - 2006 - Kant-Studien 97 (3):272-300.
    The central questions in this study are: What does Kant consider the essence of the dispute between Rationalists and Realist Empiricists which he titles the “Second Conflict of the Transcendental Ideas?” Why does he believe it supports such wider aims of the Critical Philosophy as: showing the impossibility of a Transcendental Realist explanation of the spatiotemporal world, which amounts to an indirect proof of Transcendental Idealism ; being the only means for detecting the transcendental illusion (...)
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  36. The Illusion of Conscious Will.Daniel M. Wegner - 2002 - MIT Press.
    In this book Daniel Wegner offers a novel understanding of the relation of consciousness, the will, and our intentional and voluntary actions. Wegner claims that our experience and common sense view according to which we can influence our behavior roughly the way we experience that we do it is an illusion.
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  37.  81
    Transcendental Idealism and Strong Correlationism: Meillassoux and the End of Heideggerian Finitude.Jussi Backman - 2014 - In Sara Heinämaa, Mirja Hartimo & Timo Miettinen (eds.), Phenomenology and the Transcendental. Routledge. pp. 276-294.
    The chapter discusses Quentin Meillassoux's recent interpretation and critique of Heidegger's philosophical position, which he describes as "strong correlationism." It emphasizes the fact that Meillassoux situates Heidegger in the post-Kantian tradition of transcendental idealism that he defines in terms of a focus on the correlation between being and thinking. It is argued that Meillassoux's "speculative" attempt to overcome the Kantian philosophical framework in the name of absolute contingency should be understood as a further development and dialectical overcoming of its (...)
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  38. Free Will and Illusion.Saul Smilansky - 2000 - Oxford University Press.
    Saul Smilansky presents an original new approach to the problem of free will, which lies at the heart of morality and self-understanding. He maintains that the key to the problem is the role played by illusion. Smilansky boldly claims that we could not live adequately with a complete awareness of the truth about human freedom and that illusion lies at the center of the human condition.
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  39.  55
    The Value of Humanity: Reflections on Korsgaard's Transcendental Argument.Robert Stern - 2011 - In Joel Smith & Peter Sullivan (eds.), Transcendental Philosophy and Naturalism. Oxford University Press. pp. 74.
    This article considers Christine Korsgaard's argument for the value of humanity, and the role that her transcendental argument plays in this, to the effect that an agent must value her own humanity. Two forms of that argument are considered, and the second is defended. The analysis of her position is also put in the context of debates about transcendental arguments more generally.
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  40. Transcendental Subjectivity and the Human Being.Hanne Jacobs - 2014 - In Sara Heinämaa Mirja Hartimo & Timo Miettinen (eds.), Phenomenology and the Transcendental. Routledge. pp. 87-105.
    This article addresses an ambiguity in Edmund Husserl’s descriptions of what it means to be a human being in the world. On the one hand, Husserl often characterizes the human being in natural scientific terms as a psychophysical unity. On the other hand, Husserl also describes how we experience ourselves as embodied persons that experience and communicate with others within a socio-historical world. The main aim of this article is to show that if one overlooks this ambiguity then one will (...)
     
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  41. On Hegel's Critique of Kant's Subjectivism in the Transcendental Deduction.Dennis Schulting - forthcoming - In Kant's Radical Subjectivism. Perspectives on the Transcendental Deduction. London: Palgrave.
    In this article, I expound Hegel’s critique of Kant, which he first and most elaborately presented in his early essay "Faith and Knowledge" (1802), by focusing on the criticism that Hegel levelled against Kant’s (supposedly) arbitrary subjectivism about the categories. This relates to the restriction thesis of Kant’s transcendental idealism: categorially governed empirical knowledge only applies to appearances, not to things in themselves, and so does not reach objective reality, according to Hegel. Hegel claims that this restriction of knowledge (...)
     
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  42.  43
    Why the Transcendental Deduction is Compatible with Nonconceptualism.Sacha Golob - 2016 - In Dennis Schulting (ed.), Kantian Nonconceptualism. Palgrave-Macmillan. pp. 27-52.
    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 (...)
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  43.  35
    Mind Critical Notice of Kant's Transcendental Deduction, by Henry Allison.Golob Sacha - 2016 - Mind 126 (501):278-289.
    Critical Notice of Kant's Transcendental Deduction, by Henry Allison. Oxford: Oxford University Press, 2015. Pp. Xv + 477.
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  44. Color Illusion.Mark Eli Kalderon - 2011 - Noûs 45 (4):751-775.
    As standardly conceived, an illusion is an experience of an object o appearing F where o is not in fact F. Paradigm examples of color illusion, however, do not fit this pattern. A diagnosis of this uncovers different sense of appearance talk that is the basis of a dilemma for the standard conception. The dilemma is only a challenge. But if the challenge cannot be met, then any conception of experience, such as representationalism, that is committed to the (...)
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  45.  62
    Transcendental Arguments, Conceivability, and Global Vs. Local Skepticism.Moti Mizrahi - forthcoming - Philosophia:1-15.
    In this paper, I argue that, if transcendental arguments are to proceed from premises that are acceptable to the skeptic, the Transcendental Premise, according to which “X is a metaphysically necessary condition for the possibility of Y,” must be grounded in considerations of conceivability and possibility. More explicitly, the Transcendental Premise is based on what Szabó Gendler and Hawthorne (2002, p. 2) call the “conceivability-possibility (or inconceivability-impossibility) move.” This “inconceivability-impossibility” move, however, is a problematic argumentative move when (...)
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  46. Transcendental Arguments and Scepticism: Answering the Question of Justification.Robert Stern - 2000 - Oxford University Press.
    Robert Stern investigates how scepticism can be countered by using transcendental arguments concerning the necessary conditions for the possibility of experience, language, or thought. He shows that the most damaging sceptical questions concern neither the certainty of our beliefs nor the reliability of our belief-forming methods, but rather how we can justify our beliefs.
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  47.  52
    Explaining Away the Body: Experiences of Supernaturally Caused Touch and Touch on Non-Hand Objects Within the Rubber Hand Illusion.Jakob Hohwy & Bryan Paton - 2010 - PLoS ONE 5 (2):e9416.
    In rubber hand illusions and full body illusions, touch sensations are projected to non-body objects such as rubber hands, dolls or virtual bodies. The robustness, limits and further perceptual consequences of such illusions are not yet fully explored or understood. A number of experiments are reported that test the limits of a variant of the rubber hand illusion. Methodology/Principal Findings -/- A variant of the rubber hand illusion is explored, in which the real and foreign hands are aligned (...)
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  48. When Consciousness Matters: A Critical Review of Daniel Wegner's the Illusion of Conscious Will. [REVIEW]Eddy A. Nahmias - 2002 - Philosophical Psychology 15 (4):527-541.
    In The illusion of conscious will , Daniel Wegner offers an exciting, informative, and potentially threatening treatise on the psychology of action. I offer several interpretations of the thesis that conscious will is an illusion. The one Wegner seems to suggest is "modular epiphenomenalism": conscious experience of will is produced by a brain system distinct from the system that produces action; it interprets our behavior but does not, as it seems to us, cause it. I argue that the (...)
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  49. Historical Critique or Transcendental Critique in Foucault: Two Kantian Lineages.Colin Koopman - 2010 - Foucault Studies 8 (8):100-121.
    A growing body of interpretive literature concerning the work of Michel Foucault asserts that Foucault’s critical project is best interpreted in light of various strands of philosophical phenomenology. In this article I dispute this interpretation on both textual and philosophical grounds. It is shown that a core theme of ‘the phenomenological Foucault’ having to do with transcendental inquiry cannot be sustained by a careful reading of Foucault’s texts nor by a careful interpretation of Foucault’s philosophical commitments. It is then (...)
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  50. Charles Taylor and Nicholas H. Smith on Human Constants and Transcendental Arguments. A Review. [REVIEW]Arto Laitinen - 2003 - SATS: Northern European Journal of Philosophy 4 (2):191-201.
    In the introduction to his Philosophical Papers 1&2 Charles Taylor assures us that his work, while encompassing a range of issues, follows a single, tightly knit agenda. He claims that the central questions concern "philosophical anthropology". Taylor's work on these questions has been presented piecemeal, in the form of articles and papers, and the student has had to imagine what a systematic monograph by Taylor on philosophical anthropology would look like. Neither Hegel, Sources of the Self, Ethics of Authenticity, Catholic (...)
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