Presentation on the topic of Kant's philosophy. Presentation on local history "immanuel kant". Kant's theory of knowledge

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Biography Kant was brought up in an environment where the ideas of pietism, a radical renewal movement in Lutheranism, had a special influence. After studying at a pietist school, where he showed excellent abilities for the Latin language, in which all four of his dissertations were later written, in 1740 Kant entered the Albertina University of Koenigsberg.

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Completing his studies at the university, he defends his master's thesis "On Fire". Then during the year he defends two more dissertations, which gave him the right to lecture as an assistant professor and professor. However, Kant did not become a professor at that time and worked as an extraordinary (i.e., receiving money only from students, and not from the state) assistant professor until 1770, when he was appointed to the post of ordinary professor at the Department of Logic and Metaphysics at the University of Königsberg.

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During his teaching career, Kant lectured on a wide range of subjects, from mathematics to anthropology. In 1796 he stopped lecturing, and in 1801 he left the university. Kant's health gradually weakened, but he continued to work until 1803.

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Kant's way of life and many of his habits are famous. Every day, at five o'clock in the morning, Kant was awakened by his servant, retired soldier Martin Lampe, Kant got up, drank a couple of cups of tea and smoked a pipe, then proceeding to prepare for lectures. Shortly after the lectures, it was dinner time, which was usually attended by several guests. The dinner lasted several hours and was accompanied by conversations on a variety of topics. After dinner, Kant took what became a legendary daily walk through the city.

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Being in poor health, Kant subjected his life to a harsh regimen, which allowed him to outlive all his friends. His accuracy in following a routine has become a byword even among punctual Germans. He was not married. However, he was not a misogynist, he willingly talked with them, he was a pleasant secular interlocutor. In his old age he was cared for by one of his sisters. Despite his philosophy, he could sometimes show ethnic prejudices, in particular, anti-Semite phobia. Kant Museum

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Kant was buried at the eastern corner of the north side of the Königsberg Cathedral in the professorial crypt, a chapel was erected over his grave. In 1924, on the 200th anniversary of Kant, the chapel was replaced with a new structure, in the form of an open columned hall, strikingly different in style from the cathedral itself.

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Philosophy In his philosophical views, Kant was influenced by H. Wolf, A. G. Baumgarten, J. J. Rousseau, D. Hume. According to the Wolffian textbook by Baumgarten, Kant lectured on metaphysics. Of Rousseau he said that the writings of the latter weaned him from arrogance. Hume "awakened" Kant "from his dogmatic slumber". There are two periods in Kant's work: "pre-critical" (until about 1771) and "critical".

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In the "pre-critical" period, Kant stood on the positions of natural-scientific materialism. The problems of cosmology, mechanics, anthropology and physical geography were at the center of his interests. In natural science, Kant considered himself a successor to Newton's ideas and works, sharing his concept of space and time as objectively existing, but "empty" receptacles of matter.

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The dividing line between these periods is the year 1770, because it was in this year that the 46-year-old Kant wrote his professorial dissertation: “On the form and principles of the sensible and intelligible worlds.” Kant moves to the position of subjective idealism. Space and time are now treated by Kant as a priori, i.e. pre-experimental forms of contemplation inherent in consciousness. This position Kant considered the most important in all his philosophy. He even said this: whoever refutes this proposition of mine will refute my entire philosophy.

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Kant now calls his philosophical doctrine critical. The philosopher named his main works, in which this doctrine is stated, as follows: “Critique of Pure Reason” (1781), “Critique of Practical Reason” (1788), “Criticism of Judgment” (1789). Kant's goal is to explore the three "faculties of the soul" - the ability to know, the ability to desire (will, moral consciousness) and the ability to feel pleasure (human aesthetic ability), to establish the relationship between them.

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Theory of knowledge The process of cognition goes through three stages: Sensory cognition Reason Mind

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The subject of empirical visual representation is a phenomenon, it has two sides: Its matter, or content, which is given in experience. A form that brings these sensations into a certain order. The form is a priori, does not depend on experience, that is, it is in our soul before and independently of any experience.

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There are two such pure forms of sensory visualization: space and time. According to Kant, space and time are only subjective forms of contemplation imposed by our consciousness on external objects. Such an overlay is a necessary condition for cognition: we cannot cognize anything outside of space and time. But precisely for this reason there is an impassable abyss between things in themselves and appearances: we can only know appearances and we cannot know anything about things in themselves.

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In the individual consciousness of a person, such forms of consciousness are inherited, drawn from social experience, assimilated and disobjected in the process of communication, which were developed historically by “everyone”, but by no one in particular. This can be explained by the example of the language: no one specifically “invented” it, but it exists and children learn it from adults. A priori (in relation to individual experience) are not only forms of sensory cognition, but also forms of the work of reason - categories.

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Reason is the second stage of knowledge. (The first is sensibility). Through sensibility, Kant believes, the object is given to us. But he thinks through reason. Cognition is possible only as a result of their synthesis. Tools, an instrument of rational knowledge - categories. They are intrinsic to the mind.

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Reason is the third, highest stage of the cognitive process. The mind no longer has a direct, immediate connection with sensuality, but is connected with it indirectly - through the mind. Reason is the highest level of knowledge, although in many ways it “loses” to reason. The mind, having left the solid ground of experience, cannot give an unambiguous answer - "yes" or "no" - not to one of the questions of the worldview level.

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But why, in spite of this, is it recognized as the highest step, the highest instance of knowledge - not reason firmly standing on its own feet, but contradictory, misleading reason? Precisely because the pure ideas of the mind play the highest regulatory role in cognition: they indicate the direction in which the mind must move.

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In the Critique of Pure Reason, Kant concludes that philosophy can be a science not about the highest values of the world, but only a science about the limits of knowledge. The highest beings are God, soul and freedom, they are not given to us in any experience, a rational science about them is impossible. However, the theoretical mind, being unable to prove their existence, is also unable to prove the opposite. Man is given the opportunity to choose between faith and disbelief. And he must choose faith, since this is required of him by the voice of conscience, the voice of morality.

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Ethics In ethics, Kant tries to find a priori, supra-empirical foundations of morality. This should be a universal principle. The universal law of morality is possible and necessary, Kant insists, because there is something in the world, the existence of which contains both the highest goal and the highest value.

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Kant revealed the timeless character of morality. Morality, according to Kant, is the very existential basis of human existence, what makes a person a person. Morality, according to Kant, is not derived from anywhere, is not substantiated by anything, but, on the contrary, is the only justification for the rational structure of the world. The world is arranged rationally, since there is moral evidence. Conscience, for example, possesses such moral evidence, which cannot be further decomposed. It acts in a person, prompting to certain actions. The same can be said about debt. Many things Kant liked to repeat, capable of arousing surprise, admiration, but only a person who has not betrayed his sense of duty, that person for whom the impossible exists, evokes genuine respect.

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Kant rejects religious morality: morality should not depend on religion. On the contrary, religion should be determined by the requirements of morality. A person is not moral because he believes in God, but because he believes in God, that this follows as a consequence of his morality. Moral will, faith, desire - this is a special ability of the human soul, which exists along with the ability to know. Reason leads us to nature, reason leads us into the timeless, transcendent world of freedom.

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Aesthetics The originality of Kant's understanding of the beautiful lies in the fact that the philosopher associates the beautiful with "disinterested", disinterested, pure contemplation: the feeling of beauty is free from the thirst for possession, from any thoughts of desire, and therefore it is higher than all other feelings.

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The feeling of the sublime is born from a complex dialectic of feelings: consciousness and will are first suppressed by greatness - infinity and the power of nature. But this feeling is replaced by the opposite: a person feels, realizes not his "smallness", but his superiority over the blind, soulless elements - the superiority of spirit over matter. The embodiment of the aesthetic spirit - the artist - creates his world freely. The highest creations of artistic genius are endless, inexhaustible in content, in depth of the ideas contained in them.

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Aphorisms They live the longest when they least care about prolonging life. Punishments given in a fit of anger fall short of the mark. Children in this case look at them as consequences, and at themselves - as victims of the irritation of the one who punishes.

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Have the courage to use your own mind. Education is an art, the application of which must be perfected by many generations. Reason cannot contemplate anything, and the senses cannot think anything. Only from their combination can knowledge arise.

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Character is the ability to act according to principles. The ability to raise reasonable questions is already an important and necessary sign of intelligence and insight. Morality is not a teaching about how we should make ourselves happy, but about how we should become worthy of happiness.

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PHILOSOPHY OF I. KANT Prepared by: Davitbekov B. D. student gr. LD 17-

Genus. April 22, 1724 in Königsberg Study at the University of Königsberg (1740-1746) "Pre-critical period": Privatdozent at the University of Königsberg (1755-1770) "Critical period": Professor of logic and metaphysics at the University of Königsberg (1770-1801) Mind . February 12, 1804 in Königsberg Königsberg. Biography

General Natural History and Theory of Heaven (1755) Critique of Pure Reason (1781/1787) Prolegomena to any Future Metaphysics… (1783) Foundations of the Metaphysics of Morals (1785) Critique of Practical Reason (1788) Major Works

TRANSCENDENTAL AESTHETICS AND ANALYTICS Possibility of a priori synthetic judgments Transcendental aesthetics A priori synthetic judgments in mathematics Synthetic work of contemplation Space and time as a priori forms of sensory contemplation Transcendental analytics Transcendental unity of apperception Deduction of pure rational concepts (categories) Schematism of pure rational concepts (categories) Berkeley and Kant's transcendental idealism Rationalist nativism and Kant's apriorism Hume's agnosticism and Kant's critical idealism

POSSIBILITY OF APRIORIARY SYNTHETIC JUDGMENTS ANALYTICAL AND SYNTHETIC JUDGMENTS Analytical judgment is a judgment in which the content of the logical predicate (predicate) is contained in the content of the logical subject (subject). A synthetic judgment is a judgment in which the content of the logical predicate (predicate) is not contained in the content of the logical subject (subject).

The relationship between the content of the subject and the predicate of an analytic judgment The relationship between the content of the subject and the predicate of a synthetic judgment S S P PPOSSIBILITY OF A PRIOR SYNTHETIC JUDGMENTS

POSSIBILITY OF A PRIOR SYNTHETIC JUDGMENTS ANALYTICAL AND SYNTHETIC JUDGMENTS All bodies are extended. Some bodies are heavy. The capital is the seat of the government. Canberra is the capital of Australia. Examples of analytical judgments Examples of synthetic judgments The whole is greater than its part. "Moonlight Sonata" consists of three parts.

POSSIBILITY OF A PRIOR SYNTHETIC JUDGMENTS A PRIOR AND A POSTERIOR JUDGMENTS A priori judgment is a judgment, the truth of which is established independently of experience. A posteriori judgment is a judgment, the truth of which is verified by experience.

POSSIBILITY OF A PRIOR SYNTHETIC JUDGMENTS A PRIOR AND A POSTERIOR JUDGMENTS Assertoric (judgments of reality) Apodictic (unconditional, necessary) Modality Particular or singular. General (universal) Number A posteriori (experimental) judgments. A priori (pre-experimental) judgments

THE POSSIBILITY OF A PRIOR SYNTHETIC JUDGMENTS A PRIOR AND A POSTERIOR JUDGMENTS The sciences are based on experience, but they cannot be based solely on experience, since their laws take the form of general apodictic judgments.

TRANSCENDENTAL AESTHETICS APRIOR SYNTHETIC JUDGMENTS IN MATHEMATICS 7 + 5 12 = 7 + 5 12 3 x 4 = 12 7 + 5 x

TRANSCENDENTAL AESTHETICS APRIOR SYNTHETIC JUDGMENTS IN MATHEMATICS The straight shortest line between two points. exist Form value. do not eat

TRANSCENDENTAL AESTHETICS SPACE AS A PRIORIOR FORM OF CONTEMPLATION Because our mind contains not only a “time scale”, but also a certain model of space.

TRANSCENDENTAL AESTHETICS TIME AND SPACE AS APRIOR FORMS OF FEELING CONCEPT A priori basis of geometry. A priori basis of arithmetic Isotropic. Unidirectional Three-dimensional. One-dimensionally Infinitely The form of external contemplation. Form of internal contemplation Space. Time

TRANSCENDENTAL AESTHETICS GENERAL CONCLUSION The object of perception is not given to our sensibility, but is constructed by it from the material of sensations. The data of sensations are combined into a holistic image (synthesized) according to the a priori forms of sensibility itself.

TRANSCENDENTAL ANALYTICS TRANSCENDENTAL UNITY OF APPERCEPTION Apperception (lat. ad, to, percepcio, perception) is a reflective consciousness (as opposed to unconscious perceptions - perceptions); self-awareness. Transcendental (lat. transcendentalis, transcending) - in Kant's philosophy, that which makes experiential knowledge possible (as opposed to transcendent - transcending experience). The transcendental unity of apperception is the unity and identity of self-consciousness as a prerequisite for cognitive synthesis.

I. Kant. "A Critique of Pure Reason". TRANSCENDENTAL ANALYTICS TRANSCENDENTAL UNITY OF APPERCEPTION The manifold representations given in a certain contemplation would not be collectively my representations if they did not belong collectively to one self-consciousness.

I. Kant. "A Critique of Pure Reason". TRANSCENDENTAL ANALYTICS TRANSCENDENTAL UNITY OF APPERCEPTION It is only because I can comprehend the manifold [contents] of representations in one mind that I call them all my representations; otherwise, I would have as varied and varied I as I have representations conscious of.

I. Kant. "A Critique of Pure Reason". TRANSCENDENTAL ANALYTICS TRANSCENDENTAL UNITY OF APPERCEPTION The object does not contain a connection that can be borrowed from it by perception, only thanks to which it can be perceived by the understanding, but the connection itself is a function of the understanding, and the understanding itself is nothing but the ability a priori to connect and to bring the manifold [content] of these representations under the unity of apperception.

TRANSCENDENTAL ANALYTICS DEDUCTION OF PURE RUDENTIAL CONCEPTS Judgments by quality in relation to modality by quantity

TRANSCENDENTAL ANALYTICS FUNDAMENTALS OF PURE MIND Groups of principles Anticipations of perception Analogies of experience Postulates of empirical thinking. Axioms of contemplation Everything is divisible to infinity Emptiness does not exist The law of conservation of substance The law of causation The law of interaction Formal possibility Material reality General necessity

I. Kant. "Prolegomena". TRANSCENDENTAL ANALYTICS GENERAL CONCLUSION Reason is the source of the universal order of nature, since it brings all phenomena under its own laws and only by this a priori realizes experience (according to its form), due to which everything that is known through experience is necessarily subject to the laws of the understanding.

I. Kant. "Prolegomena". TRANSCENDENTAL ANALYTICS GENERAL CONCLUSION We are not dealing with the nature of things in themselves, which is independent of both the conditions of our sensibility and the conditions of reason, but with nature as an object of possible experience; and here it also depends on the understanding, which makes this experience possible, that the sensible world is not an object of experience, or that it is nature.

TRANSCENDENTAL IDEALISM OF HUM AND KANT Hume's agnosticism Kant's critical idealism Reliable knowledge is impossible, therefore there are no universally valid truths. Things in themselves are unknowable, but phenomena are subject to universally valid forms of our sensibility and reason, which makes it possible to give our knowledge a scientific form.

Kant, Immanuel

Immanuel Kant - German philosopher, founder of the German

classical philosophy, standing on the verge of the Enlightenment and Romanticism. (1724-1804)

Kant's main philosophical work

Kant's main philosophical work is the Critique of Pure Reason.

The original problem for Kant

is the question

Maybe

knowledge?".

Critique of pure reason

"Critique of Pure Reason" - fundamental philosophical work Immanuel Kant , published in 1781 in Riga.

The second edition of 1787 was substantially revised and supplemented by the author. During the 1790s, several more editions appeared, but their differences from the second were already insignificant.

This work was the first of the Critique, followed by the Critique of Practical Reason and the Critique of Judgment. The Prolegomena (1783) ideologically adjoins the Critique of Pure Reason.

Critique of Pure Reason (Contents)

The main theme of the book is the concept transcendental, which is revealed in three parts of the work:

Transcendental aesthetics (about space and time as forms of a priori contemplation)

Transcendental logic (on rational categories)

Transcendental dialectics (on the antinomies of reason)

The concept of the transcendental stands in opposition to the concept of the empirical and denotes what makes experience possible, thus the main content of the Critique of Pure Reason is epistemology.

Kant begins his reasoning with a specific classification of judgments. He makes judgments synthetic-analytical and a priori-posterior.

Synthetic are judgments that carry new knowledge that is not contained in the concept, which is their subject.

Judgments are called analytical, which only reveal the properties inherent in the concept of the subject, contained in itself, and do not carry new knowledge.

transcendental

study

The connection of experience Kant refers to the necessary a priori activity of the mind. The revelation of this activity of the understanding in relation to experience Kant callstranscendental exploration.

“I call transcendental any knowledge that deals not so much with objects as with types of knowledge of objects, since knowledge must be possible a priori.”

Theory of knowledge

Our consciousness does not just passively comprehend the world as it really is (dogmatism), but, rather, on the contrary, the world conforms to the possibilities of our knowledge, namely: the mind is an active participant in the formation of the world itself, given to us in experience.

Experience is essentially a synthesis of that content, matter, which is given by the world (things in themselves) and that subjective form in which this matter (sensations) is comprehended by consciousness.

An experience

sensuous	rational
th synthesis	th synthesis.

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