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TRANSCENDENTAL SUBJECT VS. EMPIRICAL SELF: ON KANT'S ACCOUNT OF SUBJECTIVITY

100%

Azeri S.

Filozofia (Philosophy)

2010

tom 65

nr 3

269-283

Kant's view of subjectivity implies a twofold consideration of the idea of subject. On one hand, there is the empirical self, and on the other hand, there stands the transcendental subject as the principle of the unity of experience, and therefore, as the principle of the existence of the empirical self. Kant's transcendental subject is an effort to suggest a theory of subjectivity, which is impersonal and non-atomistic, that is to say a model that intends to exclude individualism. Yet, this model fails to constitute the factually existing person as subject. Kant's theory of transcendental subject is rooted in his subjectivist idealist philosophy; the transcendental subject appears to be another type of the idea of absolute.

Mezi transcendentalitou a transcendencí. Normativita praktického rozumu jako motiv proměny fenomenologie

88%

Říha K.

Studia theologica

2010

tom 12

nr 1

38-62

The purpose of this article is to search the possibility of a ground of unconditioned truth and values, on the level of phenomenology. The transcendental reduction is insufficient to fulfill this charge, for she leads in an infinite return of reflecting. Yet, in the opposite way to the reflection, the transcendental subject goes out of itself in the devotion to the transcendent object (finally conceived personally). These two directions of intentionality determine themselves mutually. There is the place of unconditioned truth and values, not to reach in a perception, but in an act of astonishment or a kind of revelation.

MORÁLNÍ DŮKAZ EXISTENCE BOHA PODLE KANTA

88%

Říha K.

Studia theologica

2012

tom 14

nr 1

1–29

Human (non-intuitive) thinking continues either in the order of causality or in the order of finality. The order of causality submits the particular to the universal according to the category of cause, which is ultimately founded on the transcendental subject. The order of finality submits the particular to the universal according to the final end, which is not determined through any category, but freely presupposed through the capacity of judging (Urteilskraft) as the transcendental object (concretely: transcendent person). Neither reflection reaches its ground in the transcendental subject, nor does devotion reach its final end in the transcendental object. Therefore causal thinking achieves things only as appearances (phaenomena); the final judging is open to the noumenal reality, but does not fulfill the conditions of reflection and disappears in the unconsciousness. It is the task of human existence to unite both directions of activity, contemplation and action. This proposition cannot be realized through the power of humanity alone. The presupposition and the aim of the unity of humanity is God. The problem of the existence of God may be placed in these terms. This problem – theoretical and practical – is not only gnoseological, but existential, as well. This paper would like to find certain indications of this direction by Kant himself.