By Nectarios G. Limnatis

The challenge of data in German Idealism has drawn expanding cognizance lately. this is often the 1st try at a scientific critique that covers all 4 significant figures, Kant, Fichte, Schelling, and Hegel. In analyzing the evolution of the German idealist dialogue with recognize to a large array of recommendations (epistemology, metaphysics, common sense, dialectic, contradiction, totality, and several other others), the writer attracts from a large choice of assets in different languages, employs lucid and fascinating language, and provides a clean, incisive and difficult critique.

Limnatis contrasts Kant s epistemological assertiveness along with his ontological scepticism as a serious factor within the improvement of the discourse in German Idealism, and argues that Fichte s phenomenological demarche basically amplifies the Kantian deadlock, yet permits him to release a path-breaking critique of formal good judgment, and to press ahead the dialectic. Schelling s later recovery of metaphysics goals precisely at overcoming the Fichtean clash among epistemological monism and ontological dualism. And it truly is Hegel who synthesizes the previous dialogue and unambiguously addresses the necessity for a brand new philosophical good judgment, the dialectical common sense. Limnatis scrutinizes Hegel s deduction within the Phenomenology, invokes sleek genetic epistemology, and advances a non-metaphysical analyzing of the Science of Logic as a genetic concept of systematic wisdom and as round epistemology. Emphasizing the solidarity among the logical and the ancient, the excellence among highbrow (verst?¤ndlich) and rational (vern??nftig) clarification, and the cognitive value of contradiction, the writer argues for the possibility of an evolving totality of reflective cause.

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Additional resources for German Idealism and the Problem of Knowledge: Kant, Fichte, Schelling, and Hegel

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Keller, Kant and the Demands of Self Consciousness (Cambridge: Cambridge University Press, 1998), esp. pp. 65–112. EPISTEMOLOGY OR METAPHYSICS? 26 At the same time, the unity of apperception itself is not exhaustible in its acts; to the contrary, its acts presuppose this unity which Kant calls the highest point of transcendental philosophy to which logic and theory of knowledge must be attached (CPR, B134n). In that sense, the unity of apperception is supposed to be objective, that is, differentiated from both the subjective (psychological in nature and accidental) “inner feeling” (CPR, B140) that everyone has.

10. 10 Burkhard Tuschling has convincingly argued that even Kant himself tended to sublate his own system of transcendental idealism with speculative idealism in his Opus Postumum. See B. F. Fulda, and J. , Architektonik und System in der Philosophie Kants (Hamburg: Meiner, 2001), pp. 129–170. 20 GERMAN IDEALISM AND THE PROBLEM OF KNOWLEDGE II. Transcendentalism Versus Realism? The founder of German idealism begins his Critique of Pure Reason with the famous statement that “there can be no doubt that all our knowledge begins with experience .

The above argument can be sharpened if one considers another dimension of Kant’s twofoldness, namely the twofoldness between his ontological skepticism and his epistemological forcefulness. He rejects the possibility of unconditioned knowledge of the object, the thing-in-itself. With caution and humility, he claims that “about the nature of supersensible objects, God, our own ability of freedom we can . . know nothing whatsoever” (WP, A110; TP2, 385). 7 This is, however, only half of Kant’s account.

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