/lit/ - Literature

>>23996274
>our criticism is the necessary preparation for a thoroughly scientific system of metaphysics

>>23983567
I N T E L L E K T U E L L E A N S C H A U U N G

>>23983451
INTELLEKTUELLE ANSCHAUUNG

>>23972246
>if you are esoteric Kantian poster
you guys actually remember me? i haven't posted in months. i tried X for while but it's nowhere near as fun as here. maybe i'll start posting again idk. been going through one of my major depressive episodes so havn't been doin much reading or thinking. we'll see. maybe i'll switch to manic mode and start getting delusions of grandeur again and get insights and stuff.

What is the psychic or pneumatic version of picrel? Looking for comparative conceptual clarity and precision, thoroughness and completeness.

>>23864994
>I’d advise you to stop misreading Kant
On the contrary, I have seen through the blinds. He left clues for those with eyes to see. He presented an exoterically incomplete system as a suggestive push towards its completion by each individual student of the system. He leaves the esoteric teaching as an exercise to the reader.

> when we compare the thoughts that an author expresses about a subject, in ordinary speech as well as in writing, it is not at all unusual to find that we understand him even better than he understood himself, since he may not have determined his concept sufficiently and hence sometimes spoke, or even thought, contrary to his own intention”
-KrV A 314/B 370, tr. 396

>>23739654
Kant is not an extreme subjectivist, but an objective idealist (all is one intelligence) who presented an exoterically incomplete system as a suggestive push towards its completion by each individual student of the system. He leaves the esoteric teaching as an exercise to the reader. The subjective 'I' is an expression of an infinite objective 'I' which is one and the same in all its expressions, including each subjective 'I', and therefore the intellect of each and every subjective 'I' is commensurate with the nature of this Absolute. Consequently, transcendental philosophy in its apparent inquiry into the necessary conditions of subjective experience and what knowledge can be derived therefrom, is at once also a microcosmic investigation mirroring the necessary conditions of the one objective spirit and the objective knowledge derived therefrom. The esoteric doctrine does not stop at subjectivity, but uses subjectivity as a means for the finite intellect to understand the infinite intellect, the Absolute.

>>23732172
>listed physics as being only partially a priori
That was the exoteric teaching. The esoteric teaching was the implicate suggestion towards THE COMPLETE A PRIORI DERIVATION OF THE SYSTEM OF PHYSICS. There is, in truth, no difference between a priori and a posteriori KNOWLEDGE, only between the pure and empirical METHODS of ATTAINING that knowledge. What empirical scientists are slowly and painfully arriving at by the hard teacher of experience, metaphysicians have known since time immemorial.

>>23684843
I'd like to think my years of Intellektuelle Anschauung posting contributed to this dawning Zeitgeist.

Esoteric Kantianism thread

>as objectively considered there can only be one human Reason, so there cannot be many Philosophies; in other words, there is ONLY ONE TRUE SYSTEM OF PHILOSOPHY founded upon principles, however variously and however contradictorily men may have philosophized over one and the same proposition.

>>23667102
metaphysics is just self-aware insanity

Kant is not an extreme subjectivist, but an objective idealist (all is one intelligence) who presented an exoterically incomplete system as a suggestive push towards its completion by each individual student of the system. He leaves the esoteric teaching as an exercise to the reader. The subjective 'I' is an expression of an infinite objective 'I' which is one and the same in all its expressions, including each subjective 'I', and therefore the intellect of each and every subjective 'I' is commensurate with the nature of this Absolute. Consequently, transcendental philosophy in its apparent inquiry into the necessary conditions of subjective experience and what knowledge can be derived therefrom, is at once also a microcosmic investigation mirroring the necessary conditions of the one objective spirit and the objective knowledge derived therefrom. The esoteric doctrine does not stop at subjectivity, but uses subjectivity as a means for the finite intellect to understand the infinite intellect, the Absolute.

Coleridge was also an esoteric Kantian like me.

>The few passages that remained obscure to me, after due efforts of thought, (as the chapter on original apperception,) and the apparent contradictions which occur, I soon found were hints and insinuations referring to ideas, which Kant either did not think it prudent to avow, or which he considered as consistently left behind in a pure analysis, not of human nature in toto, but of the speculative intellect alone. He had been in imminent danger of persecution during the reign of the late king of Prussia, that strange compound of lawless debauchery and priest-ridden superstition: and it is probable that he had little inclination, in his old age, to act over again the fortunes, and hair-breadth escapes of Wolf. The expulsion of the first among Kant’s disciples, who attempted to complete his system, from the University of Jena, with the confiscation and prohibition of the obnoxious work by the joint efforts of the courts of Saxony and Hanover, supplied experimental proof, that the venerable old man’s caution was not groundless. In spite therefore of his own declarations, I could never believe, that it was possible for him to have meant no more by his Noumenon, or Thing in itself, than his mere words express; or that in his own conception he confined the whole plastic power to the forms of the intellect, leaving for the external cause, for the materiale of our sensations, a matter without form, which is doubtless inconceivable. I entertained doubts likewise, whether, in his own mind, he even laid all the stress, which he appears to do, on the moral postulates.

Coleridge was also an esoteric Kantian like me.

>The few passages that remained obscure to me, after due efforts of thought, (as the chapter on original apperception,) and the apparent contradictions which occur, I soon found were hints and insinuations referring to ideas, which Kant either did not think it prudent to avow, or which he considered as consistently left behind in a pure analysis, not of human nature in toto, but of the speculative intellect alone. [...]
He had been in imminent danger of persecution during the reign of the late king of Prussia, that strange compound of lawless debauchery and priest-ridden superstition: and it is probable that he had little inclination, in his old age, to act over again the fortunes, and hair-breadth escapes of Wolf. The expulsion of the first among Kant’s disciples, who attempted to complete his system, from the University of Jena, with the confiscation and prohibition of the obnoxious work by the joint efforts of the courts of Saxony and Hanover, supplied experimental proof, that the venerable old man’s caution was not groundless. In spite therefore of his own declarations, I could never believe, that it was possible for him to have meant no more by his Noumenon, or Thing in itself, than his mere words express; or that in his own conception he confined the whole plastic power to the forms of the intellect, leaving for the external cause, for the materiale of our sensations, a matter without form, which is doubtless inconceivable. I entertained doubts likewise, whether, in his own mind, he even laid all the stress, which he appears to do, on the moral postulates.

Coleridge was also an esoteric Kantian like me.

>The few passages that remained obscure to me, after due efforts of thought, (as the chapter on original apperception,) and the apparent contradictions which occur, I soon found were hints and insinuations referring to ideas, which Kant either did not think it prudent to avow, or which he considered as consistently left behind in a pure analysis, not of human nature in toto, but of the speculative intellect alone. [...]
He had been in imminent danger of persecution during the reign of the late king of Prussia, that strange compound of lawless debauchery and priest-ridden superstition: and it is probable that he had little inclination, in his old age, to act over again the fortunes, and hair-breadth escapes of Wolf. The expulsion of the first among Kant’s disciples, who attempted to complete his system, from the University of Jena, with the confiscation and prohibition of the obnoxious work by the joint efforts of the courts of Saxony and Hanover, supplied experimental proof, that the venerable old man’s caution was not groundless. In spite therefore of his own declarations, I could never believe, that it was possible for him to have meant no more by his Noumenon, or Thing in itself, than his mere words express; or that in his own conception he confined the whole plastic power to the forms of the intellect, leaving for the external cause, for the materiale of our sensations, a matter without form, which is doubtless inconceivable. I entertained doubts likewise, whether, in his own mind, he even laid all the stress, which he appears to do, on the moral postulates.

>>23657233
developed intellectual intuition through the strenuous discipline of dialectic

Kant is not an extreme subjectivist, but an objective idealist (all is one intelligence) who presented an exoterically incomplete system as a suggestive push towards its completion by each individual student of the system. He leaves the esoteric teaching as an exercise to the reader.

>>23601904
>that the form is the way in which the sense data is filtered. The "form" is thus causally a direct result of the structure and neither pure nor a priori.
It is the activity of the structures abstracted from the a posteriori content, i.e., the sense data. It is pure and a priori because this activity is already present in the transcendental realm waiting to be activated by the sense data. Your assumption that the activity is dependent on the physical structure is just that, an assumption.

What is your favorite line from Kant?
me: >...noumena in the negative sense, [are] things which the understanding is obliged to cogitate apart from any relation to our mode of intuition, consequently not as mere phenomena, but as things in themselves [...] If, [...] we wish to apply the categories to objects which cannot be regarded as phenomena, we must have an intuition different from the sensuous, and in this case the objects would be a noumena in the positive sense of the word
- Of the Ground of the Division of all Objects into Phenomena and Noumena.

>>23490827

>>23481346
That the Prolegomena is meant to be read before the critique of pure reason is a meme literally refuted in the intro to the prolegomena:

>although a mere sketch PRECEDING the Critique of Pure Reason would be UNINTELLIGIBLE, UNRELIABLE, and USELESS, it is all the more useful as a SEQUEL. For so we are able to grasp the whole, to examine in detail the chief points of importance in the science, and to improve in many respects our exposition, as compared with the first execution of the work.

discuss metaphysical literature

>>23466284
>In whatsoever mode, or by whatsoever means, our knowledge may relate to objects, it is at least quite clear that the only manner in which it immediately relates to them is by means of an intuition.

>Imagination is the faculty of representing an object even without its presence in intuition. Now, as all our intuition is sensuous, imagination, by reason of the subjective condition under which alone it can give a corresponding intuition to the conceptions of the understanding, belongs to sensibility.

>Our Critique would be an investigation utterly superfluous, if there existed a possibility of proving a priori, that all thinking beings are in themselves simple substances, as such, therefore, possess the inseparable attribute of personality, and are conscious of their existence apart from and unconnected with matter. For we should thus have taken a step beyond the world of sense, and have penetrated into the sphere of noumena

>The permanence of the soul, therefore, as an object of the internal sense, remains undemonstrated, nay, even indemonstrable. Its permanence in life is evident, per se, inasmuch as the thinking being (as man) is to itself, at the same time, an object of the external senses. But this does not authorize the rational psychologist to affirm, from mere conceptions, its permanence beyond life.

I think the answer is obvious (which again shows Kant's subtle suggestion presented to the reader subliminally and between the lines): INTELLEKTUELLE ANSCHAUUNG

In other words, all thinking being is related to corporeal being always and therefore must possess a sensibility, but this corporeal being does not necessarily have to be the gross matter of waking life-- mind stuff of intellektuelle Anschauung remains possible.