Kant And The Problem Of Metaphysics

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This edition of Heidegger's work on Kant's Critique of Pure Reason, originally published in 1929, includes marginal notations made by Heidegger in his personal copy of the book and four new appendices of his postpublication notes, his review of Ernst Cassirer's Philosophy of Symbolic Forms, his response to reviews by Rudolf Odebrecht and Cassirer, and an essay, "On the History of the Philosophical Chair since 1866." No index. Annotation copyrighted by Book News, Inc., Portland, OR

A new 2024 translation of Heidegger's early work "Kant and the Problem of Metaphysics", originally published in 1910. This edition contains a new afterword by the translator, a timeline of Heidegger's life and works, a philosophic index of core Heideggerian concepts and a guide for Existentialist terminology across 19th and 20th century Existentialists. This translation is designed for readability and accessibility to Heidegger's enigmatic and dense philosophy. Complex and specific philosophic terms are translated as literally as possible and academic footnotes have been removed to ensure easy reading. Heidegger's analysis of Kant's Epistemology (specifically his three critiques) is rooted in the Heideggarian concept of "fundamental ontology," which he defines as the ontological analysis of finite human existence that prepares the ground for metaphysics. This idea is distinct from all forms of anthropology, including philosophical anthropology. Heidegger's aim is to show that the identified ontological analysis of Dasein (a term he famously uses to refer to human existence or being-there) is a necessary condition for understanding the fundamental question: "What is man?" Heidegger emphasizes the role of "transcendental imagination" in Kant's philosophy, which he sees as crucial for linking the categories of metaphysics with the phenomenon of time. This connection, according to Heidegger, is central to understanding Kant's approach to metaphysics. He argues that Kant's Critique of Pure Reason should be interpreted as a foundational text for metaphysics, suggesting that it presents the problem of metaphysics as that of a fundamental ontology. Heidegger emphasizes the importance of understanding what "foundation" means in this context, likening it to the design of a building plan that includes instructions on how and on what the building should be founded. In this analogy, metaphysics is not an existing building, but is inherent in all human beings as a "natural disposition. As with all of Heidegger's works, the concept of time and its relation to human cognition and understanding is the crux of his metaphysical project, and his criticism and praise of Kant. He proposes that Kant's work represents a shift in the traditional approach to metaphysics, from a focus on what is to a focus on how human beings understand and interact with the world. This shift, according to Heidegger, is indicative of a deeper, more fundamental level of inquiry into the nature of being and existence, which he believes is essential for a true understanding of metaphysics. In this sense, Kant is a critical nexus point in the history of Philosophy, representing a seismic shift.

Detailed exploration of the Transcendental Dialectic, in which Kant uncovers the sources of metaphysics in human reason.

Is there any justification for Heidegger's famous 'violence' against Kant's philosophy? An independent assessment of the worth of Heidegger's argument is also made all the more pertinent by the evident misgivings Heidegger had about his interpretation of Kant. We must ask of Heidegger's interpretation of Kant: 1) Is this good Kant? and 2) Is this good Heidegger?

Excerpt from Kant and the Problem of Metaphysics The question of the Being of the came to be at a definite moment in time, of the Greek philosophers in the gener The meaning of the question and the the beginning indetermined, ambiguous, sorts of possible interpretation. The has been dominated by a chain answers, that is, answers all of the sum total of things of our experience, thing - a Platonic Idea of the Good, an of Thought, St. Thomas' Actus purus. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.

Kant is widely acknowledged as the greatest philosopher of modern times. He undertook his famous critical turn to save human freedom and morality from the challenge of determinism and materialism. Intertwined with his metaphysical interests, however, he also had theological commitments, which have received insufficient attention. He believed that man is a fallen creature and in need of ‘redemption’. He intended to provide a fortress protecting religious faith from the failure of rationalist metaphysics, from the atheistic strands of the Enlightenment, from the new mathematical science of nature, and from the dilemmas of Christian theology itself. Kant was an epistemologist, a philosopher of mind, a metaphysician of experience, an ethicist and a philosopher of religion. But all this was sustained by his religious faith. This book aims to recover the focal point and inner contradictions of his thought, the ‘secret thorn’ of his metaphysics (as Heidegger once put it). It first locates Kant in the tradition of reflection on the human weakness from Luther to Hume, and then engages in a critical, but charitable, manner with Kant’s entire pre-critical work, including his posthumous fragments. Special attention is given to The Only Possible Ground (1763), one of the most difficult, interesting and underestimated of Kant’s works. The present book takes its cue from an older approach to Kant, but also engages with recent Anglophone and continental scholarship, and deploys modern analytical tools to make sense of Kant. What emerges is an innovative and thought-provoking interpretation of Kant’s metaphysics, set against the background of forgotten religious aspects of European philosophy.