Kenneth Johnson demanded::
>
...SNIP...
> how can the possessor be the possessed??
>
> parse that michael p
Sayends nach Prometheus:
It's the same question Kant started out answering, Kenneth, but ended upanswering from
back in the dualist camp as a result of the *hermeneutic sublimination* (after Caputo in
Seebohm & Kocklemans, 1984) of the faculties of reason into the three critiques in his
zest for purity and a rational constraint on Reason:
Natural scientists, Galileo, Torricelli and Stahl, for example according to Kant:
"learned that reason has insight only into that which
it produces after a plan of its own, and that it must
not allow itself to be kept, as it were, in nature's
leading-strings, but must itself show the way with
principles of judgmentbased upon fixed laws, constraining
nature to giveanswer to questions of reason's own determining."
(Kant, I., 1949, p. 20).
The question is the one Kant asked, but failed to asnwer: **What is the nature of this
*third way**, *What is the nature of the Being that *produces its being after a plan of
its own making?**
The answer is *Da-Sein*... ;-} rap.
Refs:
*Ironically the First Critique, that of Pure Reason (containing immature concepts) came
first in the plan. However, Kant's more mature thought (Ethical and Moral Critiques) was
arrested from development by his dependence upon this systematic investigation. More
recent attempts at this project (after Heidegger and Dilthy) attempt to overcome this
deficiency by a nonsystematic investigation relying not upon a "hermeneutics of
sublimation" (after Caputo, 1984), but on a hermeneutic methodology of de(con)struction,
instruction, and construction: that is, phenomenology. Our plan is one such attempt.*
(in Parkany, 1998; available:
http://www.borg.com/~rparkany/Resources/ed841kcx.htm)
...
We agree with Caputo (1984) in his Kant's Ethics when he reinforces Kant's intent to
derive reason's "sources and limits" as a conservative concern in the face of his
concomitant zeal for the revolution in metaphysics and morals which the enlightenment
sought to bring to the West:
*It was Kant who initiated the decisive restoration movement back to a human and
finite man. Like Aristotle, Kant was strongly critical of the theory of a pure soul or
pure consciousness, which he called pure reason. (Kant additionally) said that the
philosophers of the old metaphysics, which he called dogmatic metaphysics, 'look upon
experience as do doves which regard the air, which in fact supports them, as offering them
nothing but resistance, so that were they free of the air, they could fly all the more
perfectly.'" [Kant, I., 1949, p. 47] Like Aristotle, Kant was interested not in launching
a wholesale debunking of the old metaphysics, but simply in curbing its pretensions. Kant
did not want to deny reason altogether but to limit the 'ideas' of 'pure reason.' Kant
tried to make a classically Aristotelian move: to mediate between the opposites, to strike
a compromise between the excesses of reason on the one hand and of reductionism on the
other...Kant wanted to check the excesses of reason and to allow experience its proper
place.* (Caputo, J. D. in Seebohm & Kocklemans, 1984, p.131)
As Caputo indicates, "Kant did not make the Socratic mistake: he did not think that
everything was either divine madness or conceptual reason. Kant knew there is a third
thing." (Caputo, J. D. in Seebohm & Kocklemans, 1984, p.141) That Kant ultimately failed
to find the "third thing" in this reconciliation between reason and metaphysics is
attributed to his insistence on purity among the respective faculties of Pure Reason and
Practical Reason, together, conjoined speculatively with Judgment (Morals), again, in one
whole system--what Caputo calls Kant's "hermeneutics of sublimation". By separating the
domains one from the other he, thereby, structurally and systematically slipped into the
Cartesian method of dualism which he wished to avoid by constructing his transcendental
subjectivity in the first place. Kant indicates his struggle for this "third thing"
(transcendental subjectivity) by reflecting upon the activities of natural inquiry.
Natural scientists, Galileo, Torricelli and Stahl, for example according to Kant "learned
that reason has insight only into that which it produces after a plan of its own, and that
it must not allow itself to be kept, as it were, in nature's leading-strings, but must
itself show the way with principles of judgment based upon fixed laws, constraining nature
to give answer to questions of reason's own determining." (Kant, I., 1949, p. 20).
Caputo's point is that, having made this holistic observation of the interactivity between
the senses and reason, his hermeneutics of sublimation threw him back into the older
metaphysics (scholastic) which he had sought to extinguish in his section entitled
Transcendental Dialectic, where reason winnows itself from the grips of speculation,
thereby structurally separating and, consequently, captivating Moral Discourse in the
greatly emasculated Practical Critique (Ethics) and the Metaphysics of Morals (Judgment)._
(in Parkany, 1998; available:
http://www.borg.com/~rparkany/Resources/ed841kcx.htm)
Kant, I. (1949). Critique of practical reason. (Lewis Beck White, Trans.). Chicago,
IL:University of Chicago Press.
Kant, I. (1965). Critique of pure reason. (Norman Kemp Smith, Trans.). Toronto,
Canada:Macmillan.
Kant, I. (1985). Philosophy of material nature. (Paul Carus, Trans., Revised by James W.
Ellington). Indianapolis, IN: Hackett Publishing Company.
Rockmore, T. (1991, April). Subjectivity and the ontology of history. (48 paragraphs).
Monist. 74(2). Available E-mail:oclc-fs@xxxxxxxxx
Seebohm, T.M. and Kockelmans, J.J. (1984). Kant and phenomenology. Washington, D.C.:Center
for Advanced Research in Phenomenology.
--
"Dein Wachstum sei feste und lache vor Lust!
Deines Herzens Trefflichkeit
Hat dir selbst das Feld bereit',
Auf dem du bluehen musst." JS Bach: Bauern Kantata
Richard A. Parkany: SUNY@Albany
Prometheus Educational Services
http://www.borg.com/~rparkany/
Upper Hudson & Mohawk Valleys; New York State, USA
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