Critique of Pure Reason Essay Example for Free

Critique of Pure Reason Essay Immanuel Kant, (born April 22, 1724, Konigsberg, Prussia [now Kaliningrad, Russia]—died February 12, 1804, Konigsberg), German philosopher whose comprehensive and systematic work in epistemology (the theory of knowledge), ethics, and aesthetics greatly influenced all subsequent philosophy, especially the various schools of Kantianism and idealism. Kant was one of the foremost thinkers of the Enlightenment and arguably one of the greatest philosophers of all time. In him were subsumed new trends that had begun with the rationalism (stressing reason) of Rene Descartes and the empiricism (stressing experience) of Francis Bacon. He thus inaugurated a new era in the development of philosophical thought. BACKGROUND AND EARLY YEARS Kant lived in the remote province where he was born for his entire life. His father, a saddler, was, according to Kant, a descendant of a Scottish immigrant, although scholars have found no basis for this claim; his mother, an uneducated German woman, was remarkable for her character and natural intelligence. Both parents were devoted followers of the Pietist branch of the Lutheran church, which taught that religion belongs to the inner life expressed in simplicity and obedience to moral law. The influence of their pastor made it possible for Kant—the fourth of nine children but the eldest surviving child—to obtain an education. At the age of eight Kant entered the Pietist school that his pastor directed. This was a Latin school, and it was presumably during the eight and a half years he was there that Kant acquired his lifelong love for the Latin classics, especially for the naturalistic poet Lucretius. In 1740 he enrolled in the University of Konigsberg as a theological student. But, although he attended courses in theology and even preached on a few occasions, he was principally attracted to mathematics and physics. Aided by a young professor who had studied Christian Wolff, a systematizer of rationalist philosophy, and who was also an enthusiast for the science of Sir Isaac Newton, Kant began reading the work of the English physicist and, in 1744, started his first book, Gedanken von der wahren Schatzung der lebendigen Krafte (1746; Thoughts on the True Estimation of Living Forces), dealing with a problem concerning kinetic forces. Though by that time he had decided to pursue an academic career, the death of his father in 1746 and his failure to obtain the post of undertutor in one of the schools attached to the university compelled him to withdraw and seek a means of supporting himself. Tutor and Privatdozent He found employment as a family tutor and, during the nine years that he gave to it, worked for three different families. With them he was introduced to the influential society of the city, acquired social grace, and made his farthest travels from his native city—some 60 miles (96 km) away to the town of Arnsdorf. In 1755, aided by the kindness of a friend, he was able to complete his degree at the university and take up the position of Privatdozent, or lecturer. Period of the three Critiques In 1781 the Kritik der reinen Vernunft (spelled Critik in the first edition; Critique of Pure Reason) was published, followed for the next nine years by great and original works that in a short time brought a revolution in philosophical thought and established the new direction in which it was to go in the years to come. The Critique of Pure Reason The Critique of Pure Reason was the result of some 10 years of thinking and meditation. Yet, even so, Kant published the first edition only reluctantly after many postponements; although convinced of the truth of its doctrine, he was uncertain and doubtful about its exposition. His misgivings proved well founded, and Kant complained that interpreters and critics of the work were badly misunderstanding it. To correct these wrong interpretations of his thought, he wrote the Prolegomena zu einer jeden kunftigen Metaphysik die als Wissenschaft wird auftreten konnen (1783; Prolegomena to Any Future Metaphysics That Will be Able to Come Forward as Science) and brought out a second and revised edition of the first Critique in 1787. Controversy still continues regarding the merits of the two editions: readers with a preference for an idealistic interpretation usually prefer the first edition, whereas those with a realistic view adhere to the second. But with regard to difficulty and ease of reading and understanding, it is generally agreed that there is little to choose between them. Anyone on first opening either book finds it overwhelmingly difficult and impenetrably obscure. The Critique of Practical Reason Because of his insistence on the need for an empirical component in knowledge and his antipathy to speculative metaphysics, Kant is sometimes presented as a positivist before his time, and his attack upon metaphysics was held by many in his own day to bring both religion and morality down with it. Such, however, was certainly far from Kant’s intention. Not only did he propose to put metaphysics â€Å"on the sure path of science,† he was prepared also to say that he â€Å"inevitably† believed in the existence of God and in a future life. It is also true that his original conception of his critical philosophy anticipated the preparation of a critique of moral philosophy. The Kritik der praktischen Vernunft (1788, spelled Critik and practischen; Critique of Practical Reason), the result of this intention, is the standard sourcebook for his ethical doctrines. The earlier Grundlegung zur Metaphysik der Sitten (1785; Groundwork of the Metaphysics of Morals) is a shorter and, despite its title, more readily comprehensible treatment of the same general topic. Both differ from Die Metaphysik der Sitten (1797; The Metaphysics of Morals) in that they deal with pure ethics and try to elucidate basic principles; the later work, in contrast, is concerned with applying these principles in the concrete, a process that involved the consideration of virtues and vices and the foundations of law and politics. The Critique of Judgment The Kritik der Urteilskraft (1790, spelled Critik; Critique of Judgment)—one of the most original and instructive of all of Kant’s writings—was not foreseen in his original conception of the critical philosophy. Thus it is perhaps best regarded as a series of appendixes to the other two Critiques. The work falls into two main parts, called respectively Critique of Aesthetic Judgment and Critique of Teleological Judgment. In the first of these, after an introduction in which he discussed â€Å"logical purposiveness,† he analyzed the notion of â€Å"aesthetic purposiveness† in judgments that ascribe beauty to something. Such a judgment, according to him, unlike a mere expression of taste, lays claim to general validity, yet it cannot be said to be cognitive because it rests on feeling, not on argument. The explanation lies in the fact that, when a person contemplates an object and finds it beautiful, there is a certain harmony between his imagination and his understanding, of which he is aware from the immediate delight that he takes in the object. Imagination grasps the object and yet is not restricted to any definite concept, whereas a person imputes the delight that he feels to others because it springs from the free play of his cognitive faculties, which are the same in all humans. LAST YEARS The critical philosophy was soon being taught in every important German-speaking university, and young men flocked to Konigsberg as a shrine of philosophy. In some cases the Prussian government even undertook the expense of their support. Kant came to be consulted as an oracle on all kinds of questions, including such subjects as the lawfulness of vaccination. Such homage did not interrupt Kant’s regular habits. Scarcely five feet tall, with a deformed chest, and suffering from weak health, he maintained throughout his life a severe regimen. It was arranged with such regularity that people set their clocks according to his daily walk along the street named for him, â€Å"The Philosopher’s Walk. † Until old age prevented him, he is said to have missed this regular appearance only on the occasion when Rousseau’s Emile so engrossed him that for several days he stayed at home. From 1790 Kant’s health began to decline seriously. He still had many literary projects but found it impossible to write more than a few hours a day. The writings that he then completed consist partly of an elaboration of subjects not previously treated in any detail, partly of replies to criticisms and to the clarification of misunderstandings. With the publication in 1793 of his work Die Religion innerhalb der Grenzen der blossen Vernunft (Religion Within the Limits of Reason Alone), Kant became involved in a dispute with Prussian authorities on the right to express religious opinions. The book was found to be altogether too rationalistic for orthodox taste. He was charged with misusing his philosophy to the â€Å"distortion and depreciation of many leading and fundamental doctrines of sacred Scripture and Christianity† and was required by the government not to lecture or write anything further on religious subjects. Kant agreed but privately interpreted the ban as a personal promise to the king, Frederick William II, from which he felt himself to be released on the latter’s death in 1797. At any rate, he returned to the forbidden subject in his last major essay, â€Å"Der Streit der Fakultaten† (1798; â€Å"The Conflict of the Faculties†). In 1797 Kant published Die Metaphysik der Sitten (The Metaphysics of Morals), comprising Metaphysische Anfangsgrunde der Rechtslehre (The Philosophy of Law) and Metaphysische Anfangsgrunde der Tugendlehre (The Doctrine of Virtue). The former was the major statement of his political philosophy, which he also discussed in Zum ewigen Frieden (1795; Project for a Perpetual Peace) and in the essay â€Å"Uber den Gemeinspruch: Das mag in der Theorie richtig sein, taugt aber nicht fur die Praxis† (1793; â€Å"On the Old Saw: That May Be Right In Theory, But It Won’t Work in Practice†). The large work at which he laboured until his death—the fragments of which fill the two final volumes of the great Berlin edition of his works—was evidently intended to be a major contribution to his critical philosophy. What remains, however, is not so much an unfinished work as a series of notes for a work that was never written. Known as the Opus postumum, its original title was Ubergang von den metaphysische Anfangsgrunde der Naturwissenschaft zur Physik (â€Å"Transition from the Metaphysical Foundations of Natural Science to Physics†). It may have been Kant’s intention in this work to carry further the argument advanced in the Metaphysische Anfangsgrunde der Naturwissenschaft (1786; Metaphysical Foundations of Natural Science) by showing that it is possible to construct a priori not merely the general outline of a science of nature but a good many of its details as well. But judging from the extant fragments, however numerous they are, it remains conjectural whether its completion would have constituted a major addition to his philosophy and its reputation. After a gradual decline that was painful to his friends as well as to himself, Kant died in Konigsberg on February 12, 1804. His last words were â€Å"Es ist gut† (â€Å"It is good†). His tomb in the cathedral was inscribed with the words (in German) â€Å"The starry heavens above me and the moral law within me,† the two things that he declared in the conclusion of the second Critique â€Å"fill the mind with ever new and increasing admiration and awe, the oftener and the more steadily we reflect on. † IMMANUEL KANT Prepared by: Cherry B. Ordonez Alliona Gem S. Tolentino N- 201.

Power Abuse in Government

Power Abuse in Government Question: You have been introduced to several definitions of power. How do these definitions help you to understand power as you see it exercised in the world around you? Please give examples to illustrate your answer. At the creation of time, as per the book of Genesis in the Holy Bible, a command was given to Adam and Eve to not eat of the Tree of Knowledge. As they both did so, they became acutely aware of â€Å"right† and â€Å"wrong† and were subjected to the punishment of their Almighty, Powerful God; and so began the understanding of power. How power is used often reflects the values and beliefs of the user. As a noun, the word â€Å"Power† has numerous meanings. The Oxford Dictionary (2013) defines power as the capacity to direct or influence the behaviour of others or the course of events. Hobbes (in Nagel, 1998) identifies power as a person’s means to obtain some future good and Heywood (2007: 456) posits that power is â€Å"the ability to influence the behaviour of others, typically through the power to reward or punish†. This essay is an attempt to enlighten the reader of the concept of power and will explore this rationale further with specific concen tration on the teachings of Heywood and of Kenneth Boulding in conjunction with his book The Faces of Power, where he reveals his premise that there are three categories of power: threat power, economic power, and integrative power. At some point in time, every person wishes to possess power in some degree. Whether that is power over a brother or sister, the ability to influence friends or work colleagues, or, perhaps, running for political office. Because power is, at its core, the ability to obtain a described outcome, at some level the objective, according to Russell (1938), of all members of an organization is to obtain power. In his book Politics, Heywood (2007:11) comments that â€Å"Power can be said to be exercised whenever A gets B to do something that B would not otherwise have done. However, A can influence B in various ways†. It is these ways or â€Å"faces of power† that Heywood (2007) describes the first face of power as that of decision making and how actions, in some shape or form, influence decisions. Decision making is an ongoing process that occurs on a daily basis. On a small scale, a local shop owner is constantly making decisions that will have a direct impact on the success o r demise of his/her business. On a much larger scale, is the decisions making of a government. It is here that the teachings of Boulding (1989) have the most influence when he claims that power has three categories or faces. The first face is the power of threat—the stick—the power to destroy. Boulding goes on to state that the existence, and especially the possession, of the means of destruction, such as weapons, enhances the probability that they will be used and a very good example of the power of threat is to look at a situation in 2010 by Mexican drug cartel members on the families living in El Porvenir, Mexico. The cartels, according to an article written by Gibson and published on Examiner.com in 2010, threatened to kill every child in the border town unless the parents paid a fee for their protection or left the town. As a result of this threat, the families either paid the fee or, as a majority indeed did, fled for a neighbouring town. Another of Boulding’s faces of power that conforms to Heywood’s theory is Economic Power—the carrot—the power to produce and exchange. Globalisation has made trade with foreign nations a much easier opportunity compared to previous decades. However, tensions can, and do, run high in businesses and governments. An illustration of economic power could be that of China. It could be said that China has an economic power over a large portion of the World in that a majority of consumer products are produced in China. If international relations between China and the U.S.A. were to take a turn for the worse and in turn China were to place an embargo on exports to the United States, one of China’s largest importers, this could have a crippling effect on the U.S. economy. Boulding’s (1989) third face of power is that of integrative power—the hug—the power to build relationships. He explains that integrative power is when B does an act for A out of love or respect or want and not because A has the power of making B do said act. A very good case to demonstrate integrative power is that of a volunteer wishing to enlist in military service. Although there are countries where conscription is still in place, the majority of States rely on men and women volunteering to serve their country. It is improbably, but still possible, that an individual decides to dedicate X amount of years being browbeaten or vituperated to learn a trade or to achieve professional qualifications. Indeed, this could be obtained by attending university or a local trade school with much less difficulty. The individual enlists his or her service out of love or from a sense of duty to their nation. Yet another concept of power that is introduced by Heywood (2009) in his thesis is the power of agenda setting. The media seems to be one of the major players when agenda setting is the issue. Fox news in the United States is commonly referred to as a right-wing media outlet. As Ackerman (2001) explains, â€Å"When it comes to Fox News Channel, conservatives dont feel the need to work the ref. The ref is already on their side.† Alternatively, MSNBC is typically described as left-wing opinionated. An illustration of the type of coverage that is reported is the topic of Obamacare in the U.S.A. When Fox News covers the topic, the primary information that is passed along to its viewers is how much Obamacare will cost the U.S. citizens via way of taxation and that the Democratic President is trying to force unconstitutional laws on the American public. On the opposite side of the spectrum, when MSNBC reports on the subject, the argument is how the healthcare bill will benefit the p oor and the individuals that presently cannot afford primary care. This, undoubtedly, swings in the favour of President Obama. The final argument that Heywood posits is the power of thought control which he describes as influencing others in what they think, want, or need. To demonstrate this, attention is turned to television; children’s television to be more specific. Children’s television channels are consistently bombarded with commercials for the latest toys and any parent dealing with a child pleading for them to buy that latest toy knows perfectly well how influential those commercials can be. When watching these commercials, the parent is typically harassed with comments such as â€Å"Dad, I want that!† or â€Å"Mom, I NEED that!† when in reality, the product being advertised could simply be the identical doll or toy truck that the child currently owns but in a different coloured dress or paint style. As declared by Barnes (1988:1), â€Å"Power is one of those things, like gravity and electricity, which makes its existence apparent to us through its effects, and hence it has always been found much easier to describe its consequences than to identify its nature and its basis†. It has been put forth in this essay that power, as described by Heywood and Boulding, has numerous faces and the development when these powers are enacted has positive and negative consequences. It is assumed by many that governments use and abuse their power on a continual basis. However, as it can be seen from this work, governments are not the only actor to use and occasionally abuse their power. BIBLIOGRAPHY Ackerman, S. (2001) ‘The Most Biased Name in News’, FAIR [online], 01 July, available at: http://fair.org/extra-online-articles/the-most-biased-name-in-news/ [accessed 12 January 2013]. Barnes, B. (1988) The Nature of Power, Cambridge: Policy Press. Boulding, K. (1989) Three Faces of Power, London: Sage Publications. Gibson, D. (2010) â€Å"Drug cartel threatens to kill every child in Mexican border town† Examiner [online], available at: http://www.examiner.com/article/drug-cartel-threatens-to-kill-every-child-mexican-border-town [accessed 10 January 2014]. Heywood, Andrew (2007). Politics, 3rd ed., Hampshire: Palgrave Macmillan. Nagel, J. (1975) The Descriptive Analysis of Power, London: Yale University Press. Russell, B. (1938) Power: A new social analysis, New York: Norton.