In order to set up a list of libraries that you have access to, you must first login or sign up. Then set up a personal list of libraries from your profile page by clicking on your user name at the top right of any screen. You also may like to try some of these bookshops , which may or may not sell this item. Separate different tags with a comma.
To include a comma in your tag, surround the tag with double quotes. Skip to content Skip to search. Home All editions This edition , German, Book edition: Published Berlin ; New York: Language German View all editions Prev Next edition 4 of 4. Please send corrections or additions to: A citation source key can be found at the bottom of this page. Con-Textos Kantianos 1 East and West Cultural History, Idea per una Storia Universale in Prospettiva Cosmopolitica.
Che Cosa Significa Orientarsi nel Pensiero? Critique of Practical Reason. Translated by Mary Gregor; introduction by Andrews Reath. Cambridge University Press, A volume in the series Cambridge Texts in the History of Philosophy. Kritikk av den praktiske fornuft. Ho Chi Minh City: NXB Tri Thuc, Letter is dated between March 6 and 22, AA La Religion dans les Limites de la Simple Raison.
Eien Heiwa no tame ni. Ikuiseen Rauhaan Valtio-oikeudellinen Tutkielma. Dao de di xing Shang Xue. Wydawnictwo Naukowe PWN, Antropologi i pragmatisk perspektiv. Translated and introduced by Fernando M. Translation of a passage on genius from the an-Starke 1 or Menschenkunde anthropology lectures stemming from AA Anthropologie Mrongovius ] Translated and with an introduction by Fernando M.
Con-Textos Kantianos 2 Translated, and an introduction, by Diego Sanhueza Jerez.
Ideas y Valores Translated into Spanish of an unpublished essay by Kant AA Eberhard's Magazine ; Kant then sent his text to Johann Schultz to incorporate into the latter's review of Eberhard's Magazine. Sebastian Gardner and Matthew Grist op cit. Ackeren, Marcel, and Martin Sticker. We discuss the demandingness of Kant's ethics. Whilst previous discussions of this issue focused on imperfect duties, our first aim is to show that Kantian demandingness is especially salient in the class of perfect duties. Our second aim is to introduce a fine-grained picture of demandingness by distinguishing between different possible components of a moral theory which can lead to demandingness: This distinction allows a specification of the sources of demandingness in Kant.
The most characteristically Kantian form of demandingness springs from overridingness and purity and comes as a constant threat that an agent might find herself in a situation in which, due to no fault of her own, she is required to sacrifice everything for little to no non-moral goods. Our third aim is to discuss whether Kant has the resources to reply to those who criticize his ethics based on its demandingness.
Kleist, Kant and Nomadology. Deleuze and Post-Kantian Philosophy. Craig Lundy and Daniela Voss Edinburgh: Edinburgh University Press, Eine Begriffsgeschichte , by Laura Anna Macor Sorin Baiasu op cit. He developed his thinking about these problems in the context of his reading of Rousseau. In his published Dreams of a Spirit-Seer , Kant tries to overcome the influence of the drive for honour by appealing to a metaphysics that is critical of itself.
The problem is how to distinguish what is grounded in reason when that reason is so easily influenced by others. This dynamic of attraction and repulsion is best understood in terms of R. Oxford University Press, Kant has a number of harsh-sounding things to say about beggars and giving to beggars. In this paper I argue that on a particular interpretation of his political philosophy his critique of giving to beggars can be seen as part of a concern with social justice, and that his analysis makes sense of some troubling aspects of the phenomenology of being confronted with beggars.
On Kant's view, without absolute poverty relief, the poor persons' external freedom is subject to the arbitrary choices of those who have means. But the legitimacy of the state is based on ensuring that no one's basic freedom is subject to the arbitrary choices of another. This means that in a legitimate state public structures must ensure that there is unconditional poverty relief. Having your basic needs met through private charity wrongs you.
Kant's analysis is that when you encounter someone in a public space who asks you for money to meet their basic survival needs, you are being asked to solve a public problem in a private interaction, and there is no rightful way for you to do this. In recent years, the claim of the unrepresentability of the 'Shoah' has stirred vivid debates, especially following the strong positions taken by the French filmmaker Claude Lanzmann and author of Shoah This claim of unrepresentability, it can be shown, draws part of its attraction from the fact that it oscillates undecidedly between a claim of logical impossibility "the Shoah can't be represented" and a normative demand "the Shoah shouldn't be represented".
This essay analyzes the argumentative structure of the advocates of the unrepresentability and shows why the often made connection to Kant is flawed. Although his Critique of the Power of Judgment affirms indeed that the prohibition of representation is the "perhaps most sublime passage in the Jewish Law", turning the prohibition of representation into a supposedly Kantian claim does not hold grounds.
While showing why the rhetorics of the "unrepresentable" bear troubling structural analogies to what they want to fight i. Patricia Kauark-Leite, et al. The Critique of Judgment was enthusiastically received by the German Idealists. In the case of Friedrich Schelling, both divisions of the work were influent, thus resulting that not only Kantian aesthetics, but also the teleology was a landmark in his philosophical itinerary. We attempt to observe how the philosopher of Leonberg receives, in the Introduction to the Ideas for a Philosophy of Nature , the Kantian conception of organism as endowed with self-causality, but at the same time thinks it within the frame of a post-Kantian philosophy, leaving aside the reflective judgment and also the idea of nature as a product of art Natur als Kunst in order to think the organism.
How does Schelling connect this notion with the proposal to think the unity between nature and spirit based on the own subject, and not on something external to it? How would Kant react to such a proposal? Journal of the History of Philosophy This article introduces the concept of imagination in Kant according to their function in the system of cognitive faculties and mind. Imagination acts schematization a priori categories of understanding. In its connection with sensible intuition produces the forms of representation: Imagination, in its spontaneity, is the foundation of a triple synthesis.
Spontaneity is the basis of the link as synthetic unity of perception, and allows the synthesis of apprehension sensitivity is, necessarily, according to the synthesis of apperception is intellectual. Thus the imagination acts as the common root between sensitivity and understanding.
The aim is to understand the meaning of this conception and the role it plays in an action. Personalizm i indywidualizm wobec kantyzmu. Personalism and Individualism against the Background of Kant] Diametros 46 The Kantian categorical imperative may be, in my opinion, interpreted in an anti-egotistical way and in an entirely individualistic one. The first kind of interpretation not only made a contribution to the emergence of numerous and manifold kinds of personalism, but it also inspired many critics of individualism. The second kind of interpretation, together with the Kantian analyses of human self, became essential to the conceptualization of modern individualism.
I argue that Kantian tradition in many respects appears to be close to Thomism as far as the conception of person and human individual is concerned. Markus Gabriel op cit. This paper tries to articulate the Critique of Judgement within the contemporary debate on the issues of determinism and freedom. The paper is structured in two parts. The second part is dedicated to Kant. It emphasises that the Critique of Judgement , through a perception of nature and the place of man in it, ensued as a biological organism, achieves, from a thoughtful judgement, an image of man as a natural being in harmony with freedom.
The Poverty of Conceptual Truth: Prolegomena to a Critique of Artistic Judgment. Current controversies manifest an inherent tension between artistic freedom and moral constraint—a tension exacerbated by our reluctance or inability to define modem art. This paper maintains that Kant and Hegel are two of the pivotal figures with which any reflections on the ground, nature, and limits of artistic freedom must begin. Both phdosophers, for example, explicitly argue that artist and audience alike require a certain kind and a certain degree of freedom in order to carry out their respective projects, be they creative, cognitive, or aesthetic.
While Kant's interest in art is limited mostly to its aesthetic affects, i. Despite these fundamental differences, the two phdosophers' respective explanations of art and artistic autonomy must both be considered if we are to understand properly modem and post-historical forms of art, which for all their novelty and differences both real and apparent draw heavily on both the Kantian and Hegelian traditions for theh justification. So, while Kant and Hegel may not supply us with direct or decisive ways to think through contemporary issues involving artistic freedom or questions concerning the moral legitimacy of art, they can help us map out the historical landscape of philosophical thought on art and artistic autonomy and thereby provide us with the prolegomena to such an effort.
Ang, Jennifer Mei Sze. Since the World Summit endorsed the Responsibility to Protect document R2P in , a growing number of governments have begun to shape their foreign policies with R2P in mind. This paper seeks to clarify the basis, the nature, and the extent of our duty-to-others in the situations specified by R2P by bringing together current concerns and discussions surrounding the conceptualization of R2P as an imperfect duty.
I begin by demonstrating that our imperfect duties to others are not optional, that Kantian imperfect duty is relevant to the discussion on R2P if read correctly, and that R2P must not be converted to perfect duties for meritorious deeds and what it mean to be a virtuous person to remain meaningful. Next, I discuss the scope of our duty-to-others, primarily regarding the limitations that we ought to observe when framing specific R2P operational duties. I argue that Kantian ethics must guide political and military responses to human catastrophes in order to ensure humanitarian ends are achieved.
Canadian Philosophical Review , Araujo Figueiredo de, Virginia. Although the relationship between empirical psychology and pragmatic anthropology is widely recognized in the specialized literature, there is no consensus over the precise nature of this relationship. It means that empirical psychology should be considered scholastic theoretical anthropology and should be further developed to constitute an autonomous research field.
In addition, we show that there is also a strong link between theoretical knowledge of empirical psychology and anthropology considered from the pragmatic point of view. My examination gives the same importance to each one of these dimensions and aims to reconstruct the relationships between them in order to show that they can be integrated in a single and consistent theory.
- Where the South Lost the War: An Analysis of the Fort Henry-Fort Donelson Campaign, February 1862?
- Historic Highways of America (Vol. 4) Braddocks Road and Three Relative Papers!
- Immanuel Kant und die Öffentlichkeit der Vernunft.
These three dimensions are: The connection between 1 and 2 lies in the fact that theoretical concepts and objects demanded by 1 need to be assessed according to the criteria required by 2. As regards 3 , the demand for systematicity can also be understood as one of the criteria required by 2 , though it is more complex than the others and presupposes them. Means, Ends, and Persons: Aufderheide, Joachim, and Ralf M. The Highest Good in Aristotle and Kant. See especially the following After first clearly distinguishing between a cognitive and a conative aspect of moral education, I show how certain historical religious practices serve to provide the conative aspect of moral education.
By this it is meant that certain practices can inspire moral interests either by justifying rational hope in living up to a certain standard of moral perfection Christology or by endeavouring to unite human beings in a universal, invisible ethical community that inspires cooperation rather than adversity ecclesiology. From the first Critique to the third Critique, the imagination emerges under different titles such as reproductive, productive or transcendental imagination. Thus, it will examine of the power and the scope of the imagination in the first Critique and of its status and performance in the third Critique.
Kantian Perspectives in Bioethics. Is Ulysses, tied to the mast of his boat and resisting the song of the Sirens, an allegorical figure of the Kantian subject required by the moral imperative if he is to resist the temptations of sensitivity? Kant himself suggested the analogy. The question to be asked then is that of knowing what is the subject of this jouissance, and what jouissance precisely. The confrontation with the Flying Dutchman, the hero of the Wagnerian drama, can open up the possibility to answer this question, which is, as shown by Alenka Zupancic, also the Kantian question.
A Critical Guide , ed. Canadian Philosophical Review online 11 Dec Between Tradition and Originality. This paper focuses on the relationship between Kant and the traditional view of dignity. From Duty to History. Denis, Lara, and Oliver Sensen. Joachim Aufderheide and Ralf M. Comparing Kant and Sartre. Flynn Kant and Sartre: Philosophical Therapy or Transcendental Philosopher? The Bloomsbury Companion to Kant. This is an expanded second edition, having originally been published as The Continuum Companion to Kant Kant on Conditionality and God as Cause.
Mark Timmons and Robert N. There is a decided consensus that Kantian ethics yields an absolutist case against torture — that torture is morally wrong and absolutely so. I argue that while there is a Kantian case against torture, Kantian ethics does not clearly entail absolutism about torture. I consider several arguments for a Kantian absolutist position concerning torture and explain why none are sound.
I close by clarifying just what the Kantian case against torture is. My contention is that while Kantian ethics does not support a variety of moral absolutism about torture, it does suggest a strong version of legal absolutism. The Subject of Freedom: Fordham University Press, Kant's third antinomy introduces freedom as the unconditioned cause that allows reason to form a synthesis of causal linkage.
What different thinking conditions, I ask, does this antinomy open up for reason even to entertain any possibility of success? Reason's ability to form a synthesis depends on acknowledging the role in Kant's argument of a subject that does not need to be envisioned as a standpoint — whether intelligible or empirical, as Kant's explicit solution has it — but, rather, as the site of a relationship between the series and its outside. We may call it "unconditioned subjectivity," clarifying from the outset that subjectivity in this sense names a structural position that plays an exceptional role in the series: Unconditioned subjectivity would name the relationship and boundary that anchor the phenomenal series time and again.
I argue, moreover, that the synthesis of causality forming here coheres as a dynamic system that is not stable or self-contained but, rather, contingent and "in progress. Kants Theorie der Erfahrung. Rainer Enskat op cit.
Johannes Gehrke's Documents - theranchhands.com
Homenaje a Mario Caimi. Metaphorical or Literal Sense? Beck, Gunnar, and Tao Huang. Shang wu yin Shu guan, Kant, Foucault, and Gadamer on the Meaning of Maturity. What exactly might it mean to be 'mature'? At least for Kant, maturity which is to say 'enlightenment' comes about when one is able to think for oneself. Contrary to Kant, and even contrary to Michael Foucault, who writes a nearly equally famous response to Kant's essay, maturity is something that goes beyond the stage which Kant labels 'enlightenment'. In the end, the problem with both Kant and Foucault is not that they are too critical.
Rather they are not critical enough. Christine Korsgaard claims that Gewirth's argument for morality fails to demonstrate that there is a categorically binding principle on action because it operates with the assumption that reasons for action are essentially private. This attribution is unfounded and Korsgaard's own argument for moral obligation, in its appeal to Wittgenstein's Private Language Argument to establish that reasons for action are essentially public, is misdirected and unnecessary.
Gewirth's attempt to demonstrate a strictly a priori connection between a moral principle and the concept of being an agent as such is essentially Kantian, and recognizing that the Principle of Hypothetical Imperatives is categorically binding requires Kantians to accept that Gewirth's Principle of Generic Consistency is the supreme practical principle. In other words, exercising the power of judgment is implicated whenever we try to bring together the ethical issue of strictly determining our actions on the one hand and the necessity to act in the physical world on the other.
We will argue that this mediating function is properly understood only if the ideations produced by self-understanding are characterized as objects of rationally required hope or fear. In this paper, I set myself what many people would consider an unfeasible task: The paper is divided in four parts. Posesorski Philosophy as consensus. Popularphilosophie in systematischer Absicht.
Gabriele Gava and Robert Stern op cit. I seek to address this problem in a way that avoids the flaws of synchronic and atomistic approaches to moral self-discipline by developing an account of Kantian moral striving as an ongoing contemplative activity complexly engaged with multiple forms of self-knowledge. This brings us to a reconsideration of the role of the transcendental ideas. Although the latter do lack objective reality, they are not without value for objectivity.
Indeed, the human quest for knowledge can only lead to objective cognitions if the latter are embedded in a system that is ultimately grounded on an idea of reason itself. However, it would be uncompromising to allow for only two possibilities: Moreover, in the Metaphysics of Morals Kant himself claims that there can be degrees of responsibility, depending on the magnitude of the obstacles that have to be overcome when acting.
The solution is based on the distinction between two senses of responsibility: Logic and the Limits of Philosophy in Kant and Hegel. Kant interpreters have been baffled by this claim, and the disagreement among the increasing number of studies in more recent years suggests that the table is not as straightforward as Kant took it to be. I believe the task of disambiguating the table in all three cases can be completed. According to Sensen, the standard interpretation is based on the assumption that Kant endorses Moorean moral intutionism.
This leads to the false view that we must first perceive that other human beings have value and then infer that we ought to respect them. Against this standard interpretation Sensen claims that Kant endorses moral prescriptivism. In this paper I want to agree with Sensen that Kant was not a moral intuitionist. The unargued presupposition is that the object has to be something other than the cognizing subject itself. I believe that Sensen ultimately does not sufficiently appreciate the fact that the moral law is the form of practical cognition.
Prescriptivism only claims that a certain action is rational, but it does not explain why we perform it. Since the inner worth of a good action as well as the inner worth of humanity as such depends on practical cognition a priori, I do not see any reason why we should resist the claim that Kant ascribes an absolute or inner metaphysical value property both to humanity and to particular morally good actions.
My paper comes in three parts. I then argue that moral constructivism does not have the voluntarist or subjectivist implications Sensen takes it to have, and that is much closer to the position he sympathizes with. Finally I show on textual grounds why Kant did in fact ascribe an absolute value to humanity and to morally good actions. Peter Lang Verlag, Boxill, Bernard, and Jan Boxill. An African-American and Feminist Critique. From Empiricism to Expressivism. Harvard University Press, From Hume and Quine to Kant and Sellars" pp.
In Kantian philosophy between and , the concept of revolution is used in the context of theoretical knowledge geometry, physics, astronomy , metaphysics his own critique and morals right, ethics. A revolution leads to a fundamental change: Kant organizes the revolutions in an order that follows not the empirical facts of history, but the structure of philosophical reason. The two most important texts are the Preface to the second edition of the Critique of Pure Reason and the second chapter of the Conflict of the Faculties Kant and Empiricism 6 Those images did not faithfully depict Kantianism but they described what French philosophers knew about Kant and they had some influence on the development of French philosophy at the time.
This French empiricism which was in my opinion defended by the French Ideology and especially by its leaders: It was influenced by the genetic approach in order to explain all our ideas from experience, by the interpretation of experience as conscious effects of senses and also by the necessity of making and classifying experimentations. French empiricism was then especially characterised by a physiological and medical approach very interested in conscious efforts which were regarded as the beginning of the genesis of human intelligence.
The French reception of Kantianism and its opposition to it reveal those characteristics of a French empiricism. However, this reception of Kantian philosophy was not only made of oppositions. Kant on Aesthetics in Mathematics. It is a common thought that mathematics can be not only true but also beautiful, and many of the greatest mathematicians have attached central importance to the aesthetic merit of their theorems, proofs and theories.
But how, exactly, should we conceive of the character of beauty in mathematics? In this paper I suggest that Kant's philosophy provides the resources for a compelling answer to this question. The Kantian proposal I thus develop provides a promising alternative to Platonist accounts of beauty widespread among mathematicians. While on the Platonist conception the experience of mathematical beauty consists in an intellectual insight into the fundamental structures of the universe, according to the Kantian proposal the experience of beauty in mathematics is grounded in our felt awareness of the imaginative processes that lead to mathematical knowledge.
The Kantian account I develop thus offers to elucidate the connection between aesthetic reflection, creative imagination and mathematical cognition. This study will develop the hypothesis that the concept of Kantian enlightenment is an individual and untransferable process. This process is fundamental because it will allow humanity lead rationally itself, the structures that builds and manages under the auspices of reason.
Kant and Heidegger Thinking beyond Life. In recent work, William Blattner claims that Heidegger is an empirical realist, but not a transcendental idealist. This poses two problems. Pablo Muchnik and Oliver Thorndike op cit. Thereby, certain ontological main features of subject-independently existing things and beings, such as the feature of being based on an ontology of spatially existing bodies, and being descended from an evolving overall context of causally connected processes, are speculatively derived from the initial idea of existence that is to be presupposed to all sciences.
Bueno, Vera Cristina de Andrade. The paper stresses that, it is in the effort of well exposing in public its own ideas, that reason can develop itself concernig its growing autonomy. Bunke, Simon, and Katerina Mihaylova, eds. On Conscience, Kant and Judith Butler.
Kunstgeschichte nach dem Spatial Turn: Eine Wiederentdeckung mit Kant, Panofsky und Dorner. While Kant does not address the problem of induction often attributed to Hume, he does, by way of a transcendental deduction of an a priori principle of reflecting empirical judgment, address a distinct problem Hume raises indirectly. This problem is that induction cannot be justified so long as it presupposes some empirical concept applying to or some empirical principle true of more than one object in nature, a presupposition neither determined by nor founded on reason.
- Typical Japanese School Lunches in Tokyo Junior High Schools (Travels In Japan Series Book 1).
- Immanuel Kant und die OEffentlichkeit der Vernunft.
- Bericht zum Praktikum in einem Rehabilitationszentrum (German Edition);
- Immanuel Kant - PDF Free Download.
- NATIONALISM.
This article intends to indicate the connection between natural beauty and morality, under adressed by Kant, in the Critique of the Power of Judgment. As to the remission of the supersensible substrate of nature, it will be object of this text point out the relations between aesthetic judgment and teleological judgment, by the point of view of the relation between these judgments with morality in Kant. Thus, in what extent the idea of systematicity permeates the analysis of the natural beauty and how the moral sense of this systematicity involves the issue of the encounter between the multiplicity of intuition and the legality of knowledge, also present in the analysis of teleological judgment, it will be one of the privileged themes on display.
Similarly, as the natural beauty allows the analogy with art and in what extent this involves or do not involves the presumption of an external intentionality to nature, it will be the subject of this discussion. Finally, in the comparison between aesthetic and teleological judgment, we will point out how the notions of organized organism and final cause, causes that required by the reflective judgment to explain these natural species as distinct of mechanisms, authorizes the assumption of a finality in beauty forms, which has certain consequences for some important aspects of Kant's moral philosophy which we bottom to expose.
Notoriously, Kant, in his practical philosophy, leaves hardly any place for the moral value of emotions. According to Aristotle, emotions can be object of praise and blame in so far as they are formed by good or bad habits moral virtues and vices. This analysis implies that emotions can be morally good or bad in still diff erent sense than the one considered by Aristotle.
A Theological Problem , by Christopher J. Carson, Emily, and Lisa Shabel, eds. Studies on Mathematics in the Critical Philosophy.
Shop by category
These chapters originally appeared as articles in an issue of the Canadian Journal of Philosophy , vol. Caruso, Francisco and Roberto Moreira Xavier. Indeed, it is argued that this text does not yield a satisfactory explanation of space dimensionality, and actually restricts itself to justifying the tridimensionality of extension. One of the most obscure problems in universalists ethics, in general, and in Kantian ethics, in particular, consists in a justification of a objectively valid principle from the connection between the question of the epistemology and the moral motivation. From this, our purpose in this paper is to try to clarify how the feeling of respect connects figures as practical reason, moral value and autonomy, both from a historical perspective as hermeneutics of Kantian texts.
Agency and Alterity in Kant and Levinas. Much philosophy of the last few decades has witnessed a turn toward otherness and a corresponding calling into question of the autonomy of the agent. In my paper I attempt to re-conceive what agency is in light of this emphasis placed on otherness.
I undertake this reconsideration through an analysis of the concepts of unconditionality in Kant and of conditioning by the other in Levinas. Through these analyses I arrive at a new concept: I then provide some description of this concept by considering the interpretation of the theological concept of creation in Augustine, Kant, and Levinas. British Journal for the History of Philosophy Calling Kant a liberal philosopher requires important qualifications.
However, it is hardly a success.
Immanuel Kant
This paper attempts to shed light on three related issues that bear directly on our understanding of Locke and Kant. The first is whether Kant believes Locke merely anticipates his distinction between analytic and synthetic judgments or also believes Locke anticipates his notion of synthetic a priori cognition. This omission is surprising since his discussion of discipline in the first Critique is not only more extensive and expansive in scope than his other discussions but also predates them.
The goal of this essay is to provide a comprehensive reading of the Discipline that emphasizes its systematic importance in the first Critique. I argue that its goal is to establish a set of rules for the use of pure reason that, if followed, will mitigate and perhaps even eliminate our tendency to make judgments about supersensible objects. Since Kant's justification for these rules relies crucially on claims he has defended in the Doctrine of Elements, I argue further that, far from being a dispensable part of the Critique as commentators have tended to claim, the Discipline is, in fact, the culmination of Kant's critique of metaphysics.
Wydawnictwo Uniwersytetu Jagiellonskiego, See especially the following articles listed separately: Wolter i Kant, pp. Thanks to recent scholarship, Kant is no longer seen as the dogmatic opponent of suicide that he appears to be at first glance. However, some interpreters have recently argued for a Kantian view of the morality of suicide with surprising, even radical, implications.
More specifically, they have argued that Kantianism 1 requires that those with dementia or other rationality-eroding conditions end their lives before their condition results in their loss of identity as moral agents and 2 requires subjecting the fully demented or those confronting future dementia to non-voluntary euthanasia.
Properly understood, Kant's ethics have neither of these implications. To this purpose, the sublime will be referred to in the film heuristically as the Cinematic Sublime. My basic assumptions here are as follows: So the different modes of experiencing of the Cinematic Sublime can be described as filmic emotions. As a consequence, the phenomenon of the Cinematic Sublime is a textually constructed sensation, which can be analyzed with the help of textual analysis. Third, the Cinematical Sublime can be experienced through intersubjective activities of the audience during film reception, requiring a high degree of imagination, empathy and constitutive perception.
Thus, I am undertaking a film-philosophical investigation that can be described as an analysis of film emotions based upon the textuality of film. Only thus is it possible theoretically to access in an informed way the main sense of the Kantian cosmopolitical project and the theme of universal hospitality. And this is perhaps the way in which Kant himself, in responding to the urgent issues of his day, can indirectly provide us too with decisive suggestions for working out concrete proposals on the issue of hospitality and pacific cohabitation among peoples.
The Case of Physical Geography. Dyck Beyond the Paralogisms: A Lecture Like Any Other? Louden The Last Frontier: Der Mensch — ein Animal Rationabile? While deeply sympathetic with his critique of John Rawls I also argue that the role of the Kantian imagination is extremely important in figuring ideals of justice, which must guide "realization-focused comparison"".
Il Rispetto in Kant. Condition see all Condition. Item location see all Item location. Show only see all Show only. Amounts shown in italicised text are for items listed in currency other than Euros and are approximate conversions to Euros based upon Bloomberg's conversion rates.
For more recent exchange rates, please use the Universal Currency Converter. This page was last updated: Number of bids and bid amounts may be slightly out of date.