By Anthony Savile
This clean orientation to Kant's Critique of natural Reason offers his relevant topic, the advance of his Transcendental Idealism, as a ground-breaking reaction to perceived weaknesses in his predecessors' bills of experiential wisdom.
Chapter 1 historic Prelude (pages 1–13):
Chapter 2 Sensibility, area and Time (pages 14–32):
Chapter three event and Judgement: The Metaphysical Deduction (pages 33–47):
Chapter four knowing, Objectivity and Self?Consciousness: The Transcendental Deduction (pages 48–61):
Chapter five the foundations of natural knowing (pages 62–91):
Chapter 6 Cognitive Rewards: The Refutation of Idealism, the Self and Others (pages 92–109):
Chapter 7 Appreciation (pages 110–128):
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Extra info for Kant's Critique of Pure Reason: An Orientation to the Central Theme
Thus, in thinking about the category of causality, he observes that we view the antecedent as necessitating the consequent, and he is tempted to generalize that thought to the other ‘concepts of connection’ that the categories are. What to make of this thought in the case of causation is something we shall come to in due course, but all that needs to be said about the implausibility of its extension to the other categories is that that will do nothing to impugn the sort of necessity just remarked on, and which they do enjoy.
So, understanding would then have to supply other concepts that served that unifying function, and to avoid regress those concepts would have to be a priori ones. Since the listed categorial concepts are precisely those that do supply the unity of experience, they could not be empirical ones. Readers are often inclined to think that Kant’s identification of the categories has been too easily conducted. For him to speak of ‘the clue’ to their discovery leads one to expect more of a ‘deduction’ than we are offered, and the result seems to be that we are presented with little more than an arbitrary-looking list of concepts that carry very little individual weight.
The arguments I have just outlined are not ones that Kant explicitly uses (quite apart from his wayward understanding of colour and taste). His own preferred route to the same conclusion is entirely different, and depends on a logical doctrine that I have not yet mentioned. Because it is of such general importance to Kant’s overall thought, it demands presentation in its own right, and since it also serves in his mind by itself to exclude the presence of spatio-temporality from the realm of the in-itself, it will be convenient to close this chapter with notice of it.