Sadler's Lectures Lectures on classic and contemporary philosophical texts and thinkers by Gregory B. Sadler

This lecture discusses key ideas from the 18th century philosopher Immanuel Kant's work, The Prolegomena to Any Future Metaphysics.

Specifically it focuses on the conclusion of the third part, specifically his discussion of the distinction between deism and theism, and David Hume's critique of both standpoints for, among other things, engaging in "anthropomorphism". Kant argues that deism involves only a "symbolic anthropomorphism", and that it relies upon analogy properly defined and understood

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This lecture discusses key ideas from the 18th century philosopher Immanuel Kant's work, The Prolegomena to Any Future Metaphysics.

Specifically it focuses on the conclusion of the third part, specifically on his discussion of how transcending the limits of possible experience, while problematic, is something that is a draw and desire for reason, because it seeks out not only the unrealizable completion of matters of experience in the psychological, cosmological, and theological ideas, but also aims at a kind of satisfaction as well. Reason seeks these in the unknowable things in themselves or noumena

To support my ongoing work, go to my Patreon site - www.patreon.com/sadler

If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM

You can find over 3,000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler

Purchase Kant's Prolegomena to Any Future Metaphysics - amzn.to/49pc1Xm

This lecture discusses key ideas from the 18th century philosopher Immanuel Kant's work, The Prolegomena to Any Future Metaphysics.

Specifically it focuses on the conclusion of the third part, specifically the distinction that Kant makes between bounds or boundaries (Grenzen) and limits (Schranken). Pure mathematics and pure natural science have limits but not bounds, because they deal with what is homogenous (gleichartig), whereas the field of metaphysics has both bounds and limits

To support my ongoing work, go to my Patreon site - www.patreon.com/sadler

If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM

You can find over 3,000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler

Purchase Kant's Prolegomena to Any Future Metaphysics - amzn.to/49pc1Xm

This lecture discusses key ideas from the 18th century philosopher Immanuel Kant's work, The Prolegomena to Any Future Metaphysics.

Specifically it focuses on the conclusion of the third part, specifically Kant's discussion of how skepticism is bound to arise from the dialectic of pure reason, with critical philosophy, that is, a critical use of reason to examine itself, as the remedy for skepticism and the dogmatism it arises out of.

To support my ongoing work, go to my Patreon site - www.patreon.com/sadler

If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM

You can find over 3,000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler

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This lecture discusses key ideas from the 18th century philosopher Immanuel Kant's work, The Prolegomena to Any Future Metaphysics.

Specifically it focuses on the section finishing the third part, before the conclusion, titled "General Remark on the Transcendental Ideas." Kant writes:

"The objects, which are given us by experience, are in many respects incomprehensible, and many questions, to which the law of nature leads us, when carried beyond a certain point (though quite conformably to the laws of nature), admit of no answer; as for example the question: why substances attract one another? But if we entirely quit nature, or in pursuing its combinations, exceed all possible experience, and so enter the realm of mere ideas, we cannot then say that the object is incomprehensible, and that the nature of things proposes to us insoluble problems. For we are not then concerned with nature or in general with given objects, but with concepts, which have their origin merely in our reason, and with mere creations of thought; and all the problems that arise from our notions of them must be solved, because of course reason can and must give a full account of its own procedure.

As the psychological, cosmological, and theological Ideas are nothing but pure concepts of reason, which cannot be given in any experience, the questions which reason asks us about them are put to us not by the objects, but by mere maxims of our reason for the sake of its own satisfaction. They must all be capable of satisfactory answers, which is done by showing that they are principles which bring our use of the understanding into thorough agreement, completeness, and synthetical unity, and that they so far hold good of experience only, but of experience as a whole.

Although an absolute whole of experience is impossible, the idea of a whole of cognition according to principles must impart to our knowledge a peculiar kind of unity, that of a system, without which it is nothing but piecework, and cannot be used for proving the existence of a highest purpose (which can only be the general system of all purposes), I do not here refer only to the practical, but also to the highest purpose of the speculative use of reason.

The transcendental Ideas therefore express the peculiar application of reason as a principle of systematic unity in the use of the understanding. Yet if we assume this unity of the mode of cognition to be attached to the object of cognition, if we regard that which is merely regulative to be constitutive, and if we persuade ourselves that we can by means of these Ideas enlarge our cognition transcendently, or far beyond all possible experience, while it only serves to render experience within itself as nearly complete as possible, i.e., to limit its progress by nothing that cannot belong to experience: we suffer from a mere misunderstanding in our estimate of the proper application of our reason and of its principles, and from a Dialectic, which both confuses the empirical use of reason, and also sets reason at variance with itself."

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This lecture discusses key ideas from the 18th century philosopher Immanuel Kant's work, The Prolegomena to Any Future Metaphysics.

Specifically it focuses on his discussion in the Third Part Of The Transcendental Problem: How is metaphysics in general possible? Specifically this bears upon what he calls the "theological idea". Kant writes:

"The third transcendental Idea, which affords matter for the most important, but, if pursued only speculatively, transcendent and thereby dialectical use of reason, is the ideal of pure reason. Reason in this case does not, as with the psychological and the cosmological Ideas, begin from experience, and err by exaggerating its grounds, in striving to attain, if possible, the absolute completeness of their series. It rather totally breaks with experience, and from mere concepts of what constitutes the absolute completeness of a thing in general, consequently by means of the idea of a most perfect primal Being, it proceeds to determine the possibility and therefore the actuality of all other things. And so the mere presupposition of a Being, who is conceived not in the series of experience, yet for the purposes of experience—for the sake of comprehending its connexion, order, and unity—i.e., the idea [the notion of it], is more easily distinguished from the concept of the understanding here, than in the former cases. Hence we can easily expose the dialectical illusion which arises from our making the subjective conditions of our thinking objective conditions of objects themselves, and an hypothesis necessary for the satisfaction of our reason, a dogma. As the observations of the Critique on the pretensions of transcendental theology are intelligible, clear, and decisive, I have nothing more to add on the subject."

To support my ongoing work, go to my Patreon site - www.patreon.com/sadler

If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM

You can find over 3,000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler

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