Reason and transcental idealism in Kant’s works
The German classic philosophy has its emergence with Kant’s ideas is the founder of this philosophy, this had influence of the enlightened ideology, the rationalism of Descartes, Espinoza and Leibniz in addition to the materialism of Hobbes and Bacon .In the historical framework of the ideas development process, bourgeois revolutions and feudal subdivision are present.
Kant will begin his philosophy with a strong criticism of the previous philosophy, be it empiricism as rationalism and will give an answer to this conflict of ideas. Transcendental idealism is the theory of knowledge proposed by Inmanuel Kant, is based on assuming that we are the subjects who build the conditions of possibility for knowledge to occur, so it is important to know that the phenomenon we can perceive of things And how noumeless is that of the thing in itself that it is impossible that you can know. Human beings have the internal ability to generate ideas, but without the information that our senses provide us, it is impossible It is knowledge in this way unifying empiricism with rationalism, we can only know the ideas that have previously been constructed by giving the objects characteristic that were already in us so that transcendental idealism is the study of the conditions and possibilities of knowledge having as the human being
The criticism of pure reason will lay the foundations for a new philosophical conception of knowledge through transcendental idealism this change in conception is what the so -called Copernican revolution. The Copernican Revolution operated Pon Emmanuel Kant is nothing more than the change of perspective for the analysis of a problem, Copernicus in the field of astronomy turns a theory with the theory that man is the one who performs the movement and not the celestial bodies Kant despite not specifically using Copernicus in his philosophy, takes it as a method to refer to his change in perspective in the field of knowledge philosophy, in a way he uses this term to refer to a change as Copernicus did it in his time .For Kant, having true knowledge is that the object depends on knowledge to be known and not vice versa .Previously it was believed that the objects were known because somehow they reached our minds, as they were, they transmitted a projection, in order to know them .The turn that Kant gives philosophy is that we know objects and reality but from our point of view, from our own perspective as an individual, that is, we do not have pure access to objects, but we observe and understand according to the way that our mind works and the ability we have to perceive .The knowledge of reality is captured by our senses and will subsequently go to understanding through imagination.
“Our knowledge begins with experience, that is why not all of him originated in experience. Well, it could be that our knowledge of experience was composed of what we receive through impressions and what our own power to know ‘. Knowledge begins with experience but this does not mean that all knowledge comes from this, there is a type of independent knowledge of the experience and the impressions of the senses, a priori knowledge (before), which is distinguished from empirical knowledge that has its source in experience, that is, in the knowledge a posteriori (after).A knowledge has no value if it cannot be put in a trial and this would mean affirming something with a certain truth value, a judgment is composed of the subject and the predicate and among these there is a relationship, depending on the type of relationship that There will then be classified as analytical or synthetic, judgments are any statement whether true or false, knowledge is expressed through judgments, these are divided into two types, analytical judgments that will be built from the definition of a Concept, that is, it is contained in this definition, where the predicate will be linked to the subject and will be thought of as an identity and on the other hand the synthetic judgments, for him they are judgments that legitimately add knowledge content to our intellect Where the predicate adds information to the subject, this link is designed without identity .The synthetic judgments a priori are those that are evident because it contacts their truth from the beginning so it does not have to be proven by the experience while the subsequenti if it must be verified by the experience that is until after the verification is not You can know if it is true or false .
"In all the theoretical sciences of reason are contained a priori synthetic judgments as principles" . The judgments are contained in science, whether in the case of mathematics, physics and metaphysics, sciences seek universal and necessary knowledge, these cannot be formed with particular and contingent statements that have to do with isolated cases but That they seek concepts that are applied at all times necessary, it is concluded that Kant the judgments of science are the synthetic judgment a priori, they are which expand our information, so they suppose an increase in knowledge, universal and necessary therefore independent of experience
"Mathematics propositions are always a priori and non -empirical judgments, because they carry out necessity, which cannot be derived from experience". The fundamental judgments of science (synthetic judgments a priori) cannot be supported by experience, it has to be something independent of the experience in this case would be the subject itself, which influences the conditions that the subject has to have to any experience, there your universality and your need.
Kant uses to explain the a priori trials in mathematics an example of a sum, where the judgment when synthetic is based on the intuition to unite the two figures and reach the result in which basically to be carried out we must assess our instincts and Not only of concepts. In the case of physics, it contains judgments specifically a priori "all transformations of the body world the amount of matter remains unchanged, or that in all communication of the movement the action and reaction must always be equal".
This trial is completely a priori, since it relies on the experience and therefore is synthetic. In the case of metaphysics it is more complicated since this is only a science rehearsed that does not support experience, so it is not possible to say that the problem of pure reason is given is given in how ¿¿¿ Synthetic judgments a priori are possible?. Metaphysics for a while remained static, human thought was not asked the previous question, on the solution of this question the metaphysics will depend.
David Hume was the philosopher who approached this subject most according to him the proposition was impossible a priori, reaching the conclusion of serious metaphysics, “everything we call metaphysics would become a mere illusion of supposed rational knowledge of what in what in reality only from the experience is taken and has received the appearance of the need for the habit ”. The solution can be found if the pure use of reason is used at the time of foundation and development of sciences that contain a priori knowledge.Metaphysics is existing but it would be a natural disposition and not a science.
Metaphysics in some way seeks the knowledge that is beyond experience, knowledge is only applicable when the categories of understanding apply to experience data, to human understanding is not slice to transfer the limits of experience, plus Beyond this there is no possible knowledge, so metaphysics is not possible as a science since it is characterized by wanting to go beyond the empirical.Kant calls this transcendental enthusiasm this illusion is what constitutes metaphysics, if it intends to bring understanding beyond experience is returning to the first principle of knowledge and therefore everything that derives from it will be nothing more than a illusion and this will be inevitable, since it is subscribed in the human spirit. The important thing is to realize that it is an illusion, so as not to let ourselves be fooled, we cannot avoid illusion, but to believe in it.
Bibliography
- Immanuel Kant, prologue, translation by Pedro Rivas, criticism of pure reason, Madrid, Editorial Alfaguara, 1978, pages 2-46
- Eduardo Dominic Oliva, approach to German classical philosophy, director Rita María Buch Sánchez, Anthology History of German classical philosophy, Havana, Editorial Félix Varela, 2012, pages 5-17
- Eduardo Dominic Oliva, Bibliographic Notes, Director Rita María Buch Sánchez, Anthology History of German classical philosophy, Havana, Editorial Félix Varela, 2012, pages 17-27
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