Goodbye, Kant!: What Still Stands of the Critique of Pure by Maurizio Ferraris

By Maurizio Ferraris

A penetrating and freewheeling overview of Kant's magnum opus.

A most sensible vendor in Italy, Maurizio Ferraris’s Goodbye, Kant! promises a nontechnical, wonderful, and sometimes irreverent evaluate of Immanuel Kant’s Critique of natural Reason. He borrows his name from Wolfgang Becker’s Goodbye Lenin!, the 2003 movie approximately East Germany after the autumn of the Berlin Wall, which depicts either aid on the passing of the Soviet period and affection for the beliefs it embodied. Ferraris ways Kant in comparable spirits, demonstrating how the constitution that Kant elaborates for the knowledge of human wisdom can generate nostalgia for misplaced aspirations, whereas nonetheless leaving room for confident feedback. separating key subject matters and matters within the paintings, Ferraris evaluates Kant’s claims relative to what technology and philosophy have come to treat because the stipulations for wisdom and event within the intervening centuries. He is still responsive to the old context and beliefs from which Kant’s Critique emerged but additionally resolute in picking out what he sees because the limits and blind spots within the paintings. the result's an available account of a notoriously tricky publication that may either galvanize specialists and introduce scholars to the paintings and to those very important philosophical debates in regards to the relatives of expertise to science.

“This brief booklet presents an available account of a truly tough one, the Critique of natural Reason, via a ways the main influential of Kant’s works … [it] presents foodstuff for suggestion for either specialists and students.” — Notre Dame Philosophical Reviews

Maurizio Ferraris is Professor of Theoretical Philosophy on the college of Turin in Italy. His many books contain Documentality: Why it is crucial to depart Traces, additionally translated through Richard Davies.

Richard Davies is Professor of Theoretical Philosophy on the collage of Bergamo, Italy, and writer of Descartes: trust, Scepticism and Virtue.

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Extra resources for Goodbye, Kant!: What Still Stands of the Critique of Pure Reason (SUNY series in Contemporary Italian Philosophy)

Example text

And, however our experience might become, we must admit that most of it has this opaque and incorrigible undertow, where the conceptual schemes that organize our knowledge count for very little. 20 But I do not mean to repeat that theory here, but to use it to show Kant’s confusion between the two levels by means of a simple litmus test. The studies that the twentieth century carried out (and the total absence before should be a cause for reflection) in “naive physics,”21 concerning the ways in which an experience is often in conflict with what we know or believe about things, offer clear, but often unintentional, evidence against the Kantian equivalence.

Elements of knowledge and of the world We thus come to the third problem, which, as I have said, is due in large part to the commentators. In a move that was much in vogue with nineteenth-century neo-Kantians and that has since become a commonplace in handbooks of the history of philosophy, the Critique of Pure Reason is presented as destroying metaphysics on the following grounds. Insofar as Kant moves the focus from the object to the subject, he makes a clean break with the preceding tradition and sets on foot the conception of philosophy as theory of knowledge rather than as theory of the object.

What is inherited (Examination) 21 Aesthetic KrV Elements Logic Analytic Dialectic Method Figure 1. ”11 On the other hand, the Dialectic belongs to special metaphysics, which is the rational treatment, prior to any experience, of those peculiar objects, which for Kant turn out to be ideas, which are the soul, the world, and God. Thus, the reader of the Analytic has before him Kant’s ontology, a work of construction and not of destruction. And it is not by chance that two influential but otherwise opposed readings of Kant, that of Strawson and that of Martin Heidegger (1889–1976),12 have concentrated on this first part, and I follow suit.

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