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By Charles M. Sherover

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6 By focusing not on sense data but on intuitive receptivity, Kant threw the emphasis on the 'how' of experience in terms of our capacity for it rather than on the 'what' in terms of its specific content. Taken in this way, the word 'intuition,' as used in a Kantian context, does not contain the notion of instinctive feeling or mystic insight or hunch that often characterizes its current ordinary usage. , unmediated) apprehension of a perceptual object. Its use, as distinct from sensation, throws focus on the how rather than the what of our apprehending of things.

What is to be established as transcendental provides the justification or grounding of any particular knowledge we may attain. The use of the word is itself justified because it means 'going beyond' any particular bit of knowledge to its ground, to those organizing characteristics of our mode of cognition which makes that particular knowledge possible. ' The essential Kantian meaning is retained although it is expanded as the conception of experience is expanded to include, but not to be confined to, purely cognitive experience.

There are then two elemental constituents which are synthesized in any particular human cognition: the apriori concepts or categories and the apprehended sense impressions themselves. Kant termed our mode of receiving these impressions with the German word Anschauung. Unfortunately, it is habitually transĀ· lated into English as 'intuition' and this standard English render. ing causes all sorts of unnecessary confusion. Its more literal and correct contemporary translation would be 'outlook,' 'looking-at,' 'visualization,' or 'beholding'; its German root is the verb anschauen, which means 'to look at'.

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