- ^ UK: /kænt/,[1][2] US: /kɑːnt/,[3][4] German: [ɪˈmaːnu̯eːl kant];[5][6]
- ^ Kant himself seems to have found his contribution not significant enough that he published his arguments in a newspaper commentary on the prize question and did not submit them to the Academy: "Whether the Earth has Undergone an Alteration of its Axial Rotation". Kant's Cosmogony. Translated by Hastie, William. Glasgow: James Maclehose. 1900 [1754]. pp. 1–11. Retrieved 29 March 2022.. The prize was instead awarded in 1756 to P. Frisi, who incorrectly argued against the slowing down of the spin.[26]
- ^ Since he had written his last habilitation thesis 14 years earlier, a new habilitation thesis was required (see S.J. McGrath, Joseph Carew (eds.), Rethinking German Idealism, Palgrave Macmillan, 2016, p. 24).
- ^ It has been noted that in 1778, in response to one of these offers by a former pupil, Kant wrote, "Any change makes me apprehensive, even if it offers the greatest promise of improving my condition, and I am persuaded by this natural instinct of mine that I must take heed if I wish that the threads which the Fates spin so thin and weak in my case to be spun to any length. My great thanks, to my well-wishers and friends, who think so kindly of me as to undertake my welfare, but at the same time a most humble request to protect me in my current condition from any disturbance."[36]
- ^ More technically, Kant puts his general point that all genuine knowledge requires both sensory input and intellectual organization by saying that all knowledge requires both "intuitions" and "concepts" (e.g., A 50 / B 74). Intuitions and concepts are two different species of the genus "representation" (Vorstellung), Kant's most general term for any cognitive state (see A 320 / B 376–7). At the outset of the "Transcendental Aesthetic", Kant states that an "intuition" is our most direct or "immediate" kind of representation of objects, in contrast to a "concept" which always represents an object "through a detour (indirecte)"—that is, merely by some "mark" or property that the object has (A 19 / B 33). In his logic textbook, Kant defines an intuition as a "singular representation"—that is, one that represents a particular object—while a concept is always a "universal (repraesentation per notas communes)", which represents properties common to many objects (Logic, §1, 9:91).[84]
- ^ Beardsley, Monroe. "History of Aesthetics". Encyclopedia of Philosophy. Vol. 1, section on "Toward a unified aesthetics", p. 25, Macmillan 1973. Baumgarten coined the term "aesthetics" and expanded, clarified, and unified Wolffian aesthetic theory, but had left the Aesthetica unfinished (See also: Tonelli, Giorgio. "Alexander Gottlieb Baumgarten". Encyclopedia of Philosophy. Vol. 1, Macmillan 1973). In Bernard's translation of the Critique of Judgment he indicates in the notes that Kant's reference in § 15 in regard to the identification of perfection and beauty is probably a reference to Baumgarten.
- ^ Kant's general discussions of the distinction between "cognition" and "conscious of" are also given in the Critique of Pure Reason (notably A320/B376), and section V and the conclusion of section VIII of his Introduction in Logic.
- ^ Kant wrote that "[Whites] contain all the impulses of nature in affects and passions, all talents, all dispositions to culture and civilization and can as readily obey as govern. They are the only ones who always advance to perfection." He describes South Asians as "educated to the highest degree but only in the arts and not in the sciences". He goes on that Hindustanis can never reach the level of abstract concepts and that a "great hindustani man" is one who has "gone far in the art of deception and has much money". He states that the Hindus always stay the way they are and can never advance. About black Africans, Kant wrote that "they can be educated but only as servants, that is they allow themselves to be trained". To Kant, "the Negro can be disciplined and cultivated, but is never genuinely civilized. He falls of his own accord into savagery." Native Americans, Kant opined, "cannot be educated". He calls them unmotivated, lacking affect, passion and love, and describes them as too weak for labor, unfit for any culture, and too phlegmatic for diligence. He said that Native Americans are "far below the Negro, who undoubtedly holds the lowest of all remaining levels by which we designate the different races". Kant stated that "Americans and Blacks cannot govern themselves. They thus serve only for slaves."[205][206]
- ^ Oliver A. Johnson claims, "With the possible exception of Plato's Republic, (Critique of Pure Reason) is the most important philosophical book ever written." Article on Kant within the collection Great thinkers of the Western World, Ian P. McGreal, Ed., HarperCollins, 1992.
- ^ Georg Wilhelm Friedrich Hegel, Natural Law: The Scientific Ways of Treating Natural Law, Its Place in Moral Philosophy, and Its Relation to the Positive Sciences. trans. T. M. Knox. Philadelphia, PA: University of Pennsylvania Press, 1975. Hegel's mature view and his concept of "ethical life" is elaborated in his Philosophy of Right. Hegel, Philosophy of Right. trans. T. M. Knox. Oxford University Press, 1967.
- ^ Robert Pippin's Hegel's Idealism (Cambridge: Cambridge University Press, 1989) emphasizes the continuity of Hegel's concerns with Kant's. Robert Wallace, Hegel's Philosophy of Reality, Freedom, and God (Cambridge: Cambridge University Press, 2005) explains how Hegel's Science of Logic defends Kant's idea of freedom as going beyond finite "inclinations", contra skeptics such as David Hume.
- ^ For a review of this problem and the relevant literature see The Thing in Itself and the Problem of Affection in the revised edition of Henry Allison's Kant's Transcendental Idealism.
- ^ Körner, Stephan, The Philosophy of Mathematics, Dover, 1986. For an analysis of Kant's writings on mathematics see, Friedman, Michael, Kant and the Exact Sciences, Cambridge, Massachusetts: Harvard University Press, 1992.
- ^ Strawson, P. F., The Bounds of Sense: An Essay on Kant's Critique of Pure Reason. Routledge: 2004. When first published in 1966, this book forced many Anglo-American philosophers to reconsider Kant's Critique of Pure Reason.
- ^ Korsgaard, Christine. Creating the Kingdom of Ends. Cambridge; New York: Cambridge University Press, 1996.ISBN 978-0-521-49644-5 Not a commentary, but a defense of a broadly Kantian approach to ethics.
- ^ Brook, Andrew. Kant and the Mind. Cambridge: Cambridge University Press, 1994. See also, Meerbote, R. "Kant's Functionalism". In: J. C. Smith, ed. Historical Foundations of Cognitive Science. Dordrecht, Holland: Reidel, 1991. Brook has an article on Kant's View of the Mind in the Stanford Encyclopedia Archived 9 July 2010 at the Wayback Machine
- ^ See Habermas, J. Moral Consciousness and Communicative Action. Trans. Christian Lenhardt and Shierry Weber Nicholsen. Cambridge, Massachusetts: MIT Press, 1996. For Rawls see, Rawls, John. Theory of Justice Cambridge, Massachusetts: Harvard University Press, 1971. Rawls has a well-known essay on Kant's concept of good. See, Rawls, "Themes in Kant's Moral Philosophy" in Kant's Transcendental Deductions. Ed. Eckart Förster. Stanford, CA: Stanford University Press, 1989.
- ^ vailable online at Bonner Kant-Korpus Archived 6 March 2016 at the Wayback Machine.
- ^ As noted by Allen W. Wood in his Introduction, p. 12. Wood further speculates that the lectures themselves were delivered in the Winter of 1783–84.
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