Read e-book online Aesthetics and Subjectivity : From Kant to Nietzsche (2nd PDF

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This new, thoroughly revised and re-written variation of Aesthetics and subjectivity brings brand new the unique book's account of the trail of German philosophy from Kant, through Fichte and Holderlin, the early Romantis, Schelling, Hegel, Schleimacher, to Nietzsche, in view of contemporary old study and modern arguments in philosophy and conception within the humanities.

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Aesthetics and Cognition in Kant's Critical Philosophy by Rebecca Kukla PDF

This 2006 quantity explores the connection among Kant's aesthetic concept and his serious epistemology as articulated within the Critique of natural cause and the Critique of the ability of Judgment.

Extra resources for Aesthetics and Subjectivity : From Kant to Nietzsche (2nd edition)

Example text

Genius can be regarded as a ‘spontaneity’. The difference from the spontaneity of understanding and of ethical self-determination is that this spontaneity produces empirical products, which are available to intuition and which themselves symbolise what belongs in the intelligible realm, and the spontaneity derives in Kant’s terms from ‘intelligible’ nature. It is therefore not hard to see why the early Schelling will be tempted to see art as the ‘organ of philosophy’, precisely because it is supposed to make the highest point of philosophy available to intuition.

The ‘Aesthetic’ there provided the ‘rules of sensuousness’, which constituted the framework for the intuitions judged by the understanding. ‘Ideas’ were the basis of reason’s attempts to unify the endless diversity of the products of the understanding into a whole, and could not be available to intuition because they would then have to be objects of the understanding. Ideas can, in contrast, now become aesthetic. e. concept being able to be adequate to it, which consequently no language can completely attain and make comprehensible’ (CJ B p.

Freedom is, though, the centre of Kant’s enterprise. He talks of a ‘causality through freedom’ which brings about new states of the world via our ideas of what should be the case. Reason, the ‘capacity for purposes’, therefore realises something which cannot be empirical – freedom – in the world. But how are we to know this? We shall see in a moment how Kant’s aesthetics later tries to respond to the difficulties inherent in the appeal to non-empirical freedom. Reason itself is in one sense ‘infinite’, because it cannot be determined by anything finite we know about the world.

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