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By David E. Klemm, Gunter Zoller

Figuring the Self includes twelve essays which current, speak about, and investigate the important money owed of the self in classical German philosophy, targeting the interval round 1800 and masking Kant, Fichte, Holderlin, Novalis, Schelling, Schleiermacher, and Hegel.

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Extra info for Figuring the Self: Subject, Absolute, and Others in Classical German Philosophy (S U N Y Series in Philosophy)

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The object of inner sense, the soul, and in accordance with our fundamental concepts of it, thinking nature. (A846/B874)7 II I now turn more specifically to the Paralogisms chapter. The chapter opens (A341/B399-B400) with a reference to what Kant says we might consider either as a certain concept or as a judgment that is the "vehicle of all concepts" (cf. A348/B406). " It is of course not clear what Kant has in mind. On the one hand, it may be that he means to be talking about a fairly abstract thought or concept that everyone must have of themselves as conscious beings, as part of any more concrete self-concept or self-judgment, a concept of oneself not as someone in particular, but just as a thinker.

Similarly, in a second-edition passage, Kant makes it clear that the knowledge of self in question in rational psychology-that is, knowledge of the "I, as object" (of inner sense)-"is not the consciousness of the determining self," or of "the determining subject of that relation which constitutes" all judgments, but rather "of the determinable self, that is, of my inner intuition (in so far as its manifold can be combined in accordance with the universal condition of the unity of apperception in thought)" (B407; cf.

It is just that for a being whose intuition is sensible, any instance of noematic unification-as least insofar as it is to be relevant to the apprehension of objects-is constituted only through the medium of what is noetically unified in a mental act. Compatibly with this, there are still various claims that might be attributed to Kant. The most cautious would be this: For human beings, all noetic unification is subject to the condition that any instance of noematic unification accomplished through it needs to involve certain particular forms of spatiotemporal connectedness.

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