Imagination and Interpretation in Kant: The Hermeneutical by Rudolf A. Makkreel

By Rudolf A. Makkreel

During this illuminating research of Kant's concept of mind's eye and its function in interpretation, Rudolf A. Makkreel argues opposed to the generally held proposal that Kant's transcendental philosophy is incompatible with hermeneutics. The cost that Kant's foundational philosophy is insufficient to the duty of interpretation might be rebutted, explains Makkreel, if we totally comprehend the function of mind's eye in his paintings. In settling on this function, Makkreel additionally reevaluates the connection between Kant's discussions of the sensation of existence, logic, and the purposiveness of background.

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Now Kant claims to have, at one stroke, justified the fundamental presuppositions of science and ordinary life, and discovered a totally new method of procedure in philosophy, a method by which it is possible to prove, with what he regarded as mathematical exactitude and certainty, a system of really synthetic a priori principles and to establish a complete philosophy of all that concerns human experience directly. Of this philosophy the foundation is the transcendental deduction of the categories.

Examples of these concepts are existence, possibility, necessity, cause, substance. ; relation of cause and effect always implies time, and, in the case of external objects, space, an admission quite inconsistent with his inclusion of cause among "metaphysical" concepts. 6 In the last section there occurs another significant anticipation of the Critique. There he calls postulates like the assumption of science that everything in the physical world occurs according to natural laws, the principle of parsimony of causes and the principle of the indestructibility of matter, "subjective" principles of reason and says that they are rules of method which we must observe in research if we are to obtain the best results, but not, necessarily, valid truths about the objective world, thus suggesting the Ideas of Reason of the Dialectic.

The problem of the correspondence of representation and object could not arise. Now it is obvious that we do not create things by representing them, but unless they are capable of representation they cannot be known by us. To be known by us they must conform to the conditions. without which awareness of them would be impossible to use But awareness involves two factors-(r) perception, (2) the thought of an object to which we refer our perceptions. The a priori forms of sensibility condition perception and are therefore valid for phenomena.

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