Esther skrev:Lite mer Wiki --- (ja ni får ursäkta min lathet - men istället för att skriva en massa själv lägger jag förklaringarna på hämtat material för enkelhetens skull när det underlaget överensstämmer med hur det förhåller sig - går det ju bra) - Det som INTE stämmer i nedanstående text är att det är Kant som introducerar ett nytt begrepp - det är inte nytt och det har används av både Baumgarten och Wolff samt många andra. Det som Kant gjorde var att göra begreppet mer pregnant och använda det en smula annorlunda. Det som inte heller stämmer helt och fullt är de slutsatser som författaren till Wiki texten drar samt hur tolkningarna av Kants tankar kring själva begreppet är. Detta - feltolkningarna - är det
vanligaste när det gäller Kants begreppsmening med Transcendentalt. Trots att inte allt stämmer nedan är det ändå en slags introduktion till hur Kant delvis såg begreppet. Därför börjar vi där.
In modern philosophy, Kant introduced a new term — transcendental, thus instituting a new, third meaning. In his theory of knowledge, this concept is concerned with the conditions of possibility of knowledge itself. He also opposed the term transcendental to the term transcendent, the latter meaning "that which goes beyond" (transcends) any possible knowledge of a human being.[1][2] For him transcendental meant knowledge about our cognitive faculty with regard to how objects are possible a priori. "I call all knowledge transcendental if it is occupied, not with objects, but with the way that we can possibly know objects even before we experience them."
He also equated transcendental with that which is "...in respect of the subject's faculty of cognition."[4] Something is transcendental if it plays a role in the way in which the mind "constitutes" objects and makes it possible for us to experience them as objects in the first place. Ordinary knowledge is knowledge of objects; transcendental knowledge is knowledge of how it is possible for us to experience those objects as objects. This is based on Kant's acceptance of David Hume's argument that certain general features of objects (e.g. persistence, causal relationships) cannot be derived from the sense impressions we have of them. Kant argues that the mind must contribute those features and make it possible for us to experience objects as objects. In the central part of his Critique of Pure Reason, the "Transcendental Deduction of the Categories", Kant argues for a deep interconnection between the ability to have self-consciousness and the ability to experience a world of objects. Through a process of synthesis, the mind generates both the structure of objects and its own unity.
A metaphilosophical question discussed by many Kantian scholars is how transcendental reflection is itself possible. Stephen Palmquist interprets Kant's appeal to faith as his most effective solution to this problem.
For Kant, the "transcendent", as opposed to the "transcendental", is that which lies beyond what our faculty of knowledge can legitimately know. Hegel's counter-argument to Kant was that to know a boundary is also to be aware of what it bounds and as such what lies beyond it – in other words, to have already transcended it.
In phenomenology, the "transcendent" is that which transcends our own consciousness — that which is objective rather than only a phenomenon of consciousness. Noema is employed in phenomenology to refer to the terminus of an intention as given for consciousness.
our cognitive faculty with regard to how objects are possible a priori
- i en korrekt tolkning av KANT ska det stå: how objective knowledge about objects are possible a priori.
Vilket gör att hela den följande delen är fel:
This is based on Kant's acceptance of David Hume's argument that certain general features of objects (e.g. persistence, causal relationships) cannot be derived from the sense impressions we have of them. Kant argues that the mind must contribute those features and make it possible for us to experience objects as objects. In the central part of his Critique of Pure Reason, the "Transcendental Deduction of the Categories", Kant argues for a deep interconnection between the ability to have self-consciousness and the ability to experience a world of objects. Through a process of synthesis, the mind generates both the structure of objects and its own unity.
Kant menar att den transcendentala kunskapen har två uppgifter som han redogör för: 1. Att föreställningar inte har ett empiriskt ursprung. 2. Att bevisa möjligheten att de (föreställningarna) kan relateras till erfarenhetens föremål a priori.
Så... i den transcendentala apperceptionern respektive i det transcendentala självmedvetandet utgör vetandet om föremål en oskiljbar enhet med kunskapssubjektet.
inte helt vad som står i alla missuppfattningar....