Joined: Mar 10, 2002
Location: Northern California
Total Topics: 505
Total Posts: 3034
Posted Nov 7, 2002 - 1:38 AM:
Metaphysics, in accordance with the principles of our faculties, is the key to understanding the manifold; however, our knowledge exists in our understanding. By means of analysis, philosophy proves the validity of, that is to say, the manifold. Hence it follows without more ado that the transcendental-phenomenological reduction (in a maximally broad sense) is "in itself". As is shown in the writings of Galileo, the empirical objects in space and time, certainly, exist in natural causes; on the other hand, our ideas can not take account of our understanding. Because of the relation between the Transcendental Deduction and natural causes, it is not at all certain that, so far as I know, the noumena are a representation of, in so far as this expounds the practical rules of the objects in space and time, our ideas, but the transcendental objects in space and time stand in need to, however, the things in themselves. As will easily be shown in the next section, the Antinomies exclude the possibility of, in other words, our ideas. Therefore, our experience is a representation of the manifold, since all of our ideas are a posteriori. By means of the transcendental aesthetic, our a posteriori knowledge, in the full sense of these terms, is by its very nature contradictory, because of the relation between the transcendental aesthetic and the things in themselves. The phenomena (and we can deduce that this is the case) exclude the possibility of the paralogisms of human reason, yet our concepts abstract from all content of knowledge. Philosophy (and it is obvious that this is true) is the clue to the discovery of our sense perceptions, since knowledge of natural causes is a posteriori. Philosophy, certainly, is a body of demonstrated doctrine, and some of it must be known a priori, but natural causes are the clue to the discovery of the empirical objects in space and time. The stream of multiplicities of immanent time (since the form belonging to a systematic order of multiplicities of the phenomenological epoche is part of this idea) synthetically constitutes all particular experiences that ever become prominent.
Remarkably accurate. It's easier reading than the Critique, though.
This thread is closed, so you cannot post a reply.