Results for ' transcendental'

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  1. Husserl's notion of the natural attitude and the shut to transcendental phenomenology.Transcendental Phenomenology - 2003 - In Anna-Teresa Tymieniecka (ed.), Phenomenology World-Wide. Kluwer Academic Publishers. pp. 80--114.
     
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  2.  17
    Science, lifeworld, and realism.Transcendental Lifeworld - 2003 - In A. Rojszczak, J. Cachro & G. Kurczewski (eds.), Philosophical Dimensions of Logic and Science. Kluwer Academic Publishers. pp. 93.
  3.  40
    development of moral habits. Examples are taken from commutative justice, friendship, parental love, and political life.Transcendental Idealism & Quassim Cassam - 1987 - Philosophical Quarterly 37 (149).
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  4. 9. prolegomena to any future metaphysics.Transcendental Idealism - 2003 - In Steven Luper (ed.), Essential Knowledge: Readings in Epistemology. Longman. pp. 87.
  5.  31
    On conscience, Larry may.Transcendental Idealism - 1983 - American Philosophical Quarterly 20 (2).
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  6. Abraham, Nicolas. Rhythms: On the Work, Translation, and Psychoanalysis. Translated by Benjamin Thigpen and Nicholas T. Rand. Stanford: Stanford University Press, 1995. xii & 169 pp. Cloth $35.00; paper $12.95. Adams, EM Religion and Cultural Freedom. Philadelphia: Temple Univer-sity Press, 1993. xiii & 193 pp. Cloth $39.95. [REVIEW]Transcendental Semiotics - 1996 - Man and World 29:445-468.
     
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  7.  25
    Index —Volume XLI.Elizabeth F. Cooke, Transcendental Hope & Hookway Peirce - 2005 - Transactions of the Charles S. Peirce Society 41 (4).
  8. Transcendental Philosophy as a Scientific Research Programme.Michael Lewin - 2021 - Kantian Journal 40 (3):93-126.
    Transcendental philosophy was not born like Athena out of Zeus’s head, mature and in full armour from the very beginning. That is why in both prefaces to the Critique of Pure Reason (1781 and 1787) Kant introduces the concept of transcendental philosophy as an “idea.” The idea understood architectonically develops slowly and only gradually acquires a definite form. As witnessed by the works of Kant himself and of his predecessors and followers, the idea of transcendental philosophy has (...)
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  9.  58
    Transcendental guilt: On an emotional condition of moral experience.Sami Pihlström - 2007 - Journal of Religious Ethics 35 (1):87-111.
    This article considers a central ethically relevant interpersonal emotion, guilt. It is argued that guilt, as an irreducible moral category, has a constitutive role to play in our ways of conceptualizing our relations to other people. Without experiencing guilt, or being able to do so, we would not be capable of employing the moral concepts and judgments we do employ. Elaborating on this argument, the paper deals with what may be described as the "metaphysics of guilt." More generally, it is (...)
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  10.  91
    A Transcendental Approach to Dream Skepticism.Simone Nota - 2024 - Teorema: International Journal of Philosophy 43 (3):15-37.
    How can we know we are not dreaming? In this essay, I tackle this and related questions from a transcendental standpoint, by building a philosophical narrative centred upon three “giants”: Descartes, Kant, and Putnam. From each, I take some ideas and discard others, to develop a historically informed, yet original, transcendental approach to dream skepticism. I argue that dreams can be distinguished from objective cognitions, since they do not regularly fulfil the transcendental conditions of such cognitions, e.g. (...)
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  11.  20
    Transcendental interpretation: An alternative approach to psychological inquiry.Jeff Sugarman - 1994 - Journal of Theoretical and Philosophical Psychology 15 (1):16-40.
    Presents the transcendental interpretation approach to psychological inquiry based on the use of the Kantian transcendental argument, which relies on the criterion of consistency. Kant's purpose in employing this argument was as a means for justifying particular knowledge claims. Use of this approach is illustrated by examining the intersubjective and moral conditions necessary for the practice of selfhood. It is argued that phenomena of interest to psychological study differ fundamentally from those of natural science, rendering some of the (...)
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  12. Transcendental Freedom and its Discontents.Joe Saunders - 2018 - Con-Textos Kantianos 8:319-322.
    This introduction briefly lays out the basics of Kant’s concept, transcendental freedom, and some of its discontents. It also provides an overview of the dossier itself, introducing Katerina Deligiorgi’s discussion of ought-implies-can, Patrick Frierson’s account of degrees of responsibility, and Jeanine Grenberg’s treatment of the third-person.
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  13.  87
    Transcendental Pragmatics? Pragmatism, Deleuze, and Metaphilosophy.Jack Reynolds - 2014 - In Simone Bignall, Sean Bowden & Paul Patton (eds.), Deleuze and Pragmatism. New York: Routledge. pp. 235-46.
    In this chapter I juxtapose the methodological commitments of Gilles Deleuze with some different forms of contemporary neo-pragmatism developed by Nicholas Rescher, Sami Pihlstrom and Joseph Margolis. Focusing upon their respective conceptions of transcendental reasoning, naturalism, and common sense, I conclude that Deleuze’s philosophy challenges some core aspects of contemporary neo-pragmatism, and hence also the prospects for a rapprochement that might warrant the name of "transcendental pragmatics".
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  14.  29
    “Reflexão transcendental sobre o homem” e “Filosofia Crítica”.José Edmar Lima Filho - 2020 - Veritas – Revista de Filosofia da Pucrs 65 (1):e36303.
    Neste artigo introdutório pretendo contribuir com o debate a respeito da importância das discussões sobre a “antropologia” em Kant, na medida em que compreendo que a relação dessa com outras regiões do pensamento kantiano pode produzir uma interpretação mais próxima entre a filosofia de Kant e a realidade concreta. Para cumprir esse intento, sugiro que existe a possibilidade de se pensar a Filosofia Crítica sustentada por uma “teoria da subjetividade” que se aproxima de uma “reflexão transcendental sobre o homem”, (...)
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  15.  34
    Transcendental collectivism and participatory politics in democratized Korea.Sungmoon Kim - 2008 - Critical Review of International Social and Political Philosophy 11 (1):57-77.
    This essay sheds new light on Korean democracy after democratization. It examines how the notion of ‘transcendental collectivism’, associated with familial bonds and the concept of chŏng, led to an emphasis on citizen‐empowerment. This participatory perspective replaced the militant elite‐led activism of the transitional period, which was underpinned by a Confucian ‘transcendental individualism’ predicated on the concept of ren. The argument is based on a detailed case study of a recent episode of citizen action. The article shows how (...)
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  16. 超越論的観念論と強い相関主義 ──メイヤスーとハイデガー的有限性の終焉 [Transcendental Idealism and Strong Correlationism: Meillassoux and the End of Heideggerian Finitude].Jussi Backman - 2024 - Genshogaku Nenpo: Annual Review of the Phenomenological Association of Japan 40:65-86. Translated by Yuto Kannari.
    Translated into Japanese by Yuto Kannari from: “Transcendental Idealism and Strong Correlationism: Meillassoux and the End of Heideggerian Finitude,” by Jussi Backman, in Phenomenology and the Transcendental, edited by Sara Heinämaa, Mirja Hartimo, and Timo Miettinen, pp. 276–294. Copyright 2014. Routledge. Reproduced by permission of Taylor & Francis Group through PLSclear.
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  17. Transcendental arguments and scepticism: answering the question of justification.Robert Stern - 2000 - New York: Oxford University Press.
    Robert Stern investigates how scepticism can be countered by using transcendental arguments concerning the necessary conditions for the possibility of experience, language, or thought. He shows that the most damaging sceptical questions concern neither the certainty of our beliefs nor the reliability of our belief-forming methods, but rather how we can justify our beliefs.
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  18.  28
    The Transcendental of Technology Is Said in Many Ways.Alberto Romele - 2022 - Foundations of Science 27 (3):975-980.
    In this contribution, the author contends that the way in which Pieter Lemmens interprets the transcendental of technology, particularly through the work of Bernard Stiegler, is only one of the possible ways of understanding the transcendental of technology. His thesis is that there are many other transcendentals of technology besides technology itself. The task of a philosophy of technology beyond the empirical turn could precisely consist in exploring these multiple transcendentals of technology, along with their multiple relations. In (...)
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  19. Performative transcendental arguments.Adrian Bardon - 2005 - Philosophia 33 (1-4):69-95.
    ‘Performative’ transcendental arguments exploit the status of a subcategory of self-falsifying propositions in showing that some form of skepticism is unsustainable. The aim of this paper is to examine the relationship between performatively inconsistent propositions and transcendental arguments, and then to compare performative transcendental arguments to modest transcendental arguments that seek only to establish the indispensability of some belief or conceptual framework. Reconceptualizing transcendental arguments as performative helps focus the intended dilemma for the skeptic: performative (...)
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  20.  52
    Transcendental Phenomenology and the Seductions of Naturalism: Subjectivity, Consciousness, and Meaning.Steven Crowell - 2012 - In Dan Zahavi (ed.), The Oxford handbook of contemporary phenomenology. Oxford: Oxford University Press.
    This paper introduces phenomenology as a distinctive form of transcendental philosophy by exploring a problem that arises with the phenomenological concept of “constitution,” namely, the “paradox of human subjectivity” – the idea that under the transcendental reduction the human subject is both a entity in the world and the ground of all such constitution. Focusing on the question of what conditions must obtain for something to be the bearer of normatively structured intentional content, the paper argues that the (...)
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  21.  31
    The Transcendental Turn.Sebastian Gardner & Matthew Grist (eds.) - 2015 - Oxford, GB: Oxford University Press UK.
    Kant's influence on the history of philosophy is vast and protean. The transcendental turn denotes one of its most important forms, defined by the notion that Kant's deepest insight should not be identified with any specific epistemological or metaphysical doctrine, but rather concerns the fundamental standpoint and terms of reference of philosophical enquiry. To take the transcendental turn is not to endorse any of Kant's specific teachings, but to accept that the Copernican revolution announced in the Preface of (...)
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  22.  48
    Transcendental Idealism and Metaphysics: Husserl’s Critique of Heidegger. Volume 2.Daniele De Santis - 2023 - Springer Nature Switzerland.
    The book offers a systematic reconstruction of the disagreement between Husserl and Heidegger from the former's point of view, but without falling into any form of Husserlian apologetics. The main thesis is that Husserl's critique of Heidegger's existential analytics as a form of philosophical anthropology entails a deeper fundamental thesis, namely, that Heidegger confuses the subject matter of first philosophy (the transcendental subject) with metaphysics (in the Husserlian sense of the expression). At stake in Husserl's critique of Heidegger's philosophy (...)
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  23.  24
    Transcendental Philosophy and the Problem of Necessity in a Contingent World.Julia Jansen - 2015 - Metodo. International Studies in Phenomenology and Philosophy 2015 (1):47-80.
    Special Issue, n. I, ch. 1, On the Transcendental.
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  24.  7
    Presupposition & transcendental inference.Humphrey Palmer - 1985 - New York: St. Martin's.
  25. Empirical, rational, and transcendental psychology: Psychology as science and as philosophy.Gary Hatfield - 1992 - In Paul Guyer (ed.), The Cambridge companion to Kant. New York: Cambridge University Press. pp. 200–227.
    The chapter places Kant's discussions of empirical and rational psychology in the context of previous discussions in Germany. It also considers the status of what might be called his "transcendental psychology" as an instance of a special kind of knowledge: transcendental philosophy. It is divided into sections that consider four topics: the refutation of traditional rational psychology in the Paralogisms; the contrast between traditional empirical psychology and the transcendental philosophy of the Deduction; Kant's appeal to an implicit (...)
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  26.  13
    Libertad transcendental y educación.José María Barrio - 1994 - Anuario Filosófico 27 (2):527-540.
    The "transcendental freedom" is proper of the personal being, free and intelligent. This key concept of Heidegger ("transzendentalen Freiheit") is reelaborated by Millán-Puelles with Thomas Aquinas' contributions, mainly Aquinas' theory on the properties of transcendental being ("ens transcendentale"). This reelaboration is relevant for the discussion about the importance of educational paradigms. A human person is something "open" to the being and value and consequently, to educate is to communicate values through personal paradigms.
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  27. Transcendental illusion and transcendental realism in Kant's second antinomy.Michelle Grier - 1998 - British Journal for the History of Philosophy 6 (1):47 – 70.
    (1998). Transcendental illusion and transcendental realism in Kant's second antinomy. British Journal for the History of Philosophy: Vol. 6, No. 1, pp. 47-70.
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  28. Conative Transcendental Arguments and the Question Whether There Can Be External Reasons.Adrian Moore - 1999 - In Robert Stern (ed.), Transcendental Arguments: Problems and Prospects. Oxford, England: Oxford University Press UK. pp. 271--292.
    A characterization of transcendental arguments is proffered, whereby they yield conclusions about how things are via intermediate conclusions about how we must think that they are. A variant kind of argument is then introduced. Arguments of this variant kind are dubbed ‘conative’ transcendental arguments: these yield conclusions about how it is desirable for things to be via intermediate conclusions about how we must desire that they are. The prospects for conative transcendental arguments are considered. It is argued (...)
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  29. Transcendental Philosophy and Logic Diagrams.Jens Lemanski - 2024 - Philosophical Investigations 48 (1):91-117.
    Logic diagrams have seen a resurgence in their application in a range of fields, including logic, biology, media science, computer science and philosophy. Consequently, understanding the history and philosophy of these diagrams has become crucial. As many current diagrammatic systems in logic are based on ideas that originated in the 18th and 19th centuries, it is important to consider what motivated the use of logic diagrams in the past and whether these reasons are still valid today. This paper proposes that (...)
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  30.  7
    Kant: Transcendental Mind and Intelligible Mind.Andrew Brook - 2023 - Studies in Transcendental Philosophy 5 (1-2).
    Kant talks about a transcendentally necessary mind and, less often, about an intelligible mind. The two characterizations of the mind have similarities. However, there are also important differences. The properties grouped under ‘transcendental’ are cognitive, those grouped under ‘intelligible’ are conative. The properties grouped under ‘transcendental’ are nearly all congenial to cognitive science. Many grouped under ‘intelligible are not.
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  31.  96
    Transcendental epistemology of physics: Michel Bitbol, Pierre Kerszberg and Jean Petitot : Constituting objectivity: Transcendental perspectives on modern physics. The Western Ontario Series in Philosophy of Science, vol. 74. Springer, 2009, 544pp, €169.95 HB.Andrés Rivadulla - 2011 - Metascience 21 (1):183-185.
    Transcendental epistemology of physics Content Type Journal Article Pages 1-3 DOI 10.1007/s11016-010-9507-z Authors Andrés Rivadulla, Department of Logic and Philosophy of Science, Complutense University, 28040 Madrid, Spain Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.
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  32.  98
    Is Transcendental Phenomenology Committed to Idealism?Richard H. Holmes - 1975 - The Monist 59 (1):98-114.
    There are several ways one can make an appraisal of Husserl’s turn to transcendental phenomenology. One way would be to look at some of the implications of this turn, such as, whether Husserl is thereby prevented from answering certain philosophical questions. Taking this course here, I treat one of the implications that appears when one critically examines the transcendental turn, namely that Husserl’s philosophy is idealistic. This is an implication that many critics of transcendental phenomenology have alleged (...)
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  33.  67
    The transcendental circle.Jeff Malpas - 1997 - Australasian Journal of Philosophy 75 (1):1 – 20.
  34.  42
    Transcendental idealism.Herman Philipse - 1995 - In Barry Smith & David Woodruff Smith (eds.), The Cambridge companion to Husserl. New York: Cambridge University Press. pp. 239-322.
  35.  43
    The Transcendental-Phenomenological Ontology of Persons and the Singularity of Love.James G. Hart - 2021 - Eidos. A Journal for Philosophy of Culture 4 (4):136-174.
    Reference to persons with personal pronouns raises the issue of the primary referent and its nature. “I” does not refer to a property or cluster of properties. This contrasts with our identifying grasp of persons. A person is a radical singularity and thus stands in contrast to a kind or sortal term. The individuation of persons is not adequately grasped by “definite descriptions” or “eidetic singularities.” In spite of the seeming possibility of persons being wholly identical in terms of properties, (...)
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  36.  32
    Silence in Shamatha, Transcendental, and Stillness Meditation: An Evidence Synthesis Based on Expert Texts.Toby J. Woods, Jennifer M. Windt & Olivia Carter - 2020 - Frontiers in Psychology 11:543693.
    Shamatha, Transcendental, and Stillness Meditation are said to aim for “contentless” experiences, where mental content such as thoughts, perceptions, and mental images is absent. Silence is understood to be a central feature of those experiences. The main source of information about the experiences is texts by experts from within the three traditions. Previous research has tended not to use an explicit scientific method for selecting and reviewing expert texts on meditation. We have identified evidence synthesis as a robust and (...)
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  37.  67
    Transcendental Idealism and Ontological Agnosticism.Dustin McWherter - 2012 - Kantian Review 17 (1):47-73.
    Since the initial reception of theCritique of Pure Reasontranscendental idealism has been perceived and criticized as a form of subjective idealism regarding space, time, and the objects within them, despite Kant's protestations to the contrary. In recent years, some commentators have attempted to counter this interpretation by presenting transcendental idealism as a primarily epistemological doctrine rather than a metaphysical one. Others have insisted on the metaphysical character of transcendental idealism. Within these debates, Kant's rejection ofontology(of the kind exemplified (...)
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  38. Transcendental Disagreement.Giorgio Lando & Giuseppe Spolaore - 2014 - The Monist 97 (4):592-620.
    In metaphysical theorizing, it is common to use expressions whose function is that of denoting or being true of absolutely everything. Adopting a scolastic term, these may be called ‘transcendentals’. Different metaphysical theories may adopt different transcendentals, the most usual candidates being ‘thing’, ‘entity’, ‘object’, ‘be’, ‘exist’, and their counterparts in various languages dead or alive. We call ‘transcendental disagreement’ any dissent between philosophical theories or traditions that may be described as a disagreement in the choice of transcendentals. Examples (...)
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  39. Transcendental Apperception and Consciousness in Kant's Lectures on Metaphysics.Dennis Schulting - 2015 - In Robert R. Clewis (ed.), Reading Kant's Lectures. Boston: De Gruyter. pp. 89-113.
  40. Transcendental Philosophy and Naturalism.Joel Smith & Peter Sullivan (eds.) - 2011 - Oxford, GB: Oxford University Press.
    Kant's introduction of a distinctive form of philosophical investigation and proof, known as transcendental, inaugurated a new philosophical tradition. Transcendental Philosophy and Naturalism assesses the present state and contemporary relevance of this tradition. The contributors aim to understand the theoretical structures involved in transcendental explanation, and to assess the contemporary relevance of the transcendental orientation, in particular with respect to contemporary philosophical naturalism. These issues are approached from both naturalistic and transcendental perspectives.
  41.  69
    The Transcendental Character of Determinism.Patrick Suppes - 1993 - Midwest Studies in Philosophy 18 (1):242-257.
  42.  13
    Filosofia transcendental como ética e como metafísica, de Marco Ivaldo.Dax Moraes - 2021 - Voluntas: Revista Internacional de Filosofia 12 (1):e13.
    A relação entre ética e metafísica e a própria determinação do que se entende por ética e por metafísica, como bem se sabe, são flexionadas de múltiplas maneiras, frequentemente conflitantes, na tradição que denominamos filosófica. Penso que seja produtivo empregar a perspectiva de uma filosofia transcendental que tem Kant e Fichte como os seus interlocutores fundamentais.
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  43. Contingent transcendental arguments for metaphysical principles.Hasok Chang - 2008 - Royal Institute of Philosophy Supplement 63:113-133.
  44.  50
    The Transcendental Significance of Phenomenology.Stephen L. White - 2007 - PSYCHE: An Interdisciplinary Journal of Research On Consciousness 13 (1).
    There is a well-known line of thought, associated with Donald Davidson, that connects the notion of a perceptual given—of non-linguistic or non-conceptual experience of the world—with skepticism. Against this, I argue that the notion of what is given in perception leads to skepticism only on certain interpretations. I argue, in fact, that there must be perceptual experience such that there is “something it is like” to have it, or that would provide the subject of a phenomenological analysis, if we are (...)
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  45.  52
    Categories, Transcendentals, and Creative Experiencing.Charles Hartshorne - 1983 - The Monist 66 (3):319-335.
    I begin–because I take the history of philosophy seriously–with the Scholastic distinction between categories and transcendentals. A category is a concept applicable to every being except God. A transcendental is a concept applicable to every being including God. Every being, it was thought, can be said to be one, good, and true–the last word meaning that the being can be known, and, at least by God, is known. Sometimes beauty was added to unity, goodness, and truth; sometimes also power, (...)
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  46.  49
    Transcendental Philosophy and the Specific Demands of Paideia.Manfred Gawlina - 2000 - The Proceedings of the Twentieth World Congress of Philosophy 7:45-56.
    The classics of transcendental philosophy (Kant’s “Criticism,” Descartes’s “Metaphysics,” and Fichte’s “Doctrine of Science”) all conceive of rational autonomy as the ultimate ground for justification. Correspondingly, their philosophical pedagogy is focused on seizing and making that very autonomy or active self-determination intellectually and existentially available. But in the concrete way of proceeding, the three models diverge. Descartes expects one to become master of oneself and “the world” by methodologically suspending his judgement on what cannot qualify itself to be undoubtable. (...)
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  47.  14
    (1 other version)The Transcendental Method and Physical Cosmology: an Interdisciplinary Approach in the Research of Ukrainian and Anglo-American Philosophers.Sergii Rudenko & Yaroslav Sobolievskyi - 2019 - Filosofiâ I Kosmologiâ 23:157-167.
    In modern science, an important feature is a fact that interdisciplinary research is becoming more popular. This is due to the mutual interest of different areas of science to the methods and principles of other areas. The article is devoted to the study of the possibility of dialogue between physical cosmology and transcendental philosophy. Transcendental philosophy provides an interesting look at the problem of subject-object relations in which the object depends on the observer. The possibility of science using (...)
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  48. Transcendentality and Nothingness in Sartre's Atheistic Ontology.King-Ho Leung - 2020 - Philosophy 95 (4):471-495.
    This article offers a reading of Sartre's phenomenological ontology in light of the pre-modern understanding of ‘transcendentals’ as universal properties and predicates of all determinate beings. Drawing on Sartre's transcendental account of nothingness in his early critique of Husserl as well as his discussion of ‘determination as negation’ in Being and Nothingness, this article argues that Sartre's universal predicate of ‘the not’ (le non) could be understood in a similar light to the medieval scholastic conception of transcendentals. But whereas (...)
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  49.  9
    The Transcendental Entrance into the Post-Global.Valentin Kanawrow - 2023 - Filosofiya-Philosophy 32 (2):131-145.
    The post-global is a synthetic project of being with existential vectors. It concerns the essence of human existence. It is here a priori theorized, traced transcendentally, and ontologized in the necessary unity of human experience. The post-global is a cyclical relative ontologem, a transition from a global age to an age that does not have yet a clarified being-generating essence. It represents the immanent decay of a certain age. In this case: the collapse of the ontology of the spirit. That (...)
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  50. Transcendental Logic Redefined.Manuel Bremer - 2008 - Review of Contemporary Philosophy 7.
    Traditionally transcendental logic has been set apart from formal logic. Transcendental logic had to deal with the conditions of possibility of judgements, which were presupposed by formal logic. Defined as a purely philosophical enterprise transcendental logic was considered as being a priori delivering either analytic or even synthetic a priori results. In this paper it is argued that this separation from the (empirical) cognitive sciences should be given up. Transcendental logic should be understood as focusing on (...)
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