Kant: The Principle Of Sufficient Reason

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Moore presents, in his paper, exactly the evidence that Kant is searching for, in a clear and simple argument that seems to answer ‘the skeptic’s’ main concern as well. There are many variations of skeptical arguments against the existence of an external world, but we can more generally define ‘the skeptic’ as someone who does not believe that it is possible to have adequate justification for a knowledge claim—in this case, knowledge claims about an external world’s existence. In other words, they claim no one can know anything for certain, even about the existence of the world around us. Moore’s argument, however, makes skeptics’ concerns seem rather silly, compared to his sensible, much more obvious points.

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To start with great philosophers, Aristotle and Plato in the fourth and third hundreds of years BC, put cause contentions’ forward. These contentions keep up that everything that is existent or happens more likely than not had a reason. So in the event that one would backpedal in time sufficiently far, one would find the first reason. Aristotle set that the very first

Kant believed that there are different concepts and intuitions in which intuitions are put under concepts. Kant refers these intuitions into what he calls the three-fold synthesis. Kant describes the three fold synthesis as “the capacities in the understanding to compare, connect, and unify the fragmentary manifold items in intuition” (A97). To put it in different terms, the three fold synthesis describes the necessary components for intuition of what is happening in the outside world. It allows us to Kant believed that the three fold synthesis is divided into three different types of synthesis. According to Kant, it is required that all of the synthesis work in unison in order for experience to happen. Experience is what makes possible the synthesis of apprehension, in return makes the possibility of the synthesis of reproduction, which creates the possibility of the synthesis of recondition. Therefore, Kant argues, the synthesis of recondition is contingent on experience. Kant also stated that for each of the three fold synthesis, there are both empirical and pure levels. In other words, each of the three fold synthesis have two ways of being interpreted in the mind, one based on our intellects because it is gathered through experience, and another based upon the fact that the manifold works in unison with the others and are dependent on each other for experience to happen.

And Kant is in a certain extent joint the two point of view. Kant believe that knowledge is the human sensory and rational through at the same time. Experience is necessary to produce knowledge, but is not the only factor. Change the experience into knowledge, we need rational (Kant call it "category"), and the rational is the talent. Human through the category framework to get outside experience, you cannot perceive the world if you do not have category. Therefore category and experience are both the necessary conditions to get knowledge. But some human category can change to the factor to the concept of the world, Kant realized that the things is difference to what are people can see, people can never knowing what are the things true colors.

Kant believes that evertythnging is the nouminal world, and the we are perscieveing theis nouminal wourld though our lens which we call reason (Or concepts). We then use our senses to interpret what we are percieveing. He came to this conclusion when he was trying ot find a synthesis between hume and Descares. Descartes was wrong in his thinking, or at least is is evident that there is something missing from his rationalist thinking. Kant used to believe this but after reading the empirist remarks of Hume he began to see the need for use of our sensory perceptions within reality as well. So the synthesis is that all knowledge comes from the combination of conepts and intuitions (reason and sensory perceptions), without reason we would have no lens to perceive what the nominal wourld is telling us, and without senses we would have no way of understanding what our reason is telling us. But even with this we need to remember that the best that we can do is perceive what is, but that does not determine what something is, the nominal would exists beyond our perception and is still a mystery. This leaves open room for metaphysics, because God, and our souls can still exist beyond our plain of sensory, or reason.

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As I begin to think about Kant, I tend to agree with what he says. I also believe that we are born with blank canvases and that our experiences shape who we are. It really is more nurture vs nature. We are who we have learned to become. Rascism proves this point I am making, we aren't born rascist, we learn to become rascist. Which leads me to agree with Kant that we create our own world. We see the world how we chose to interpret our surrounds. Each sees the same thing in a different light. What is pleasant to one, is miserable to another. We are limited to the three dimensional world and the one dimensional time world.. However we can learn from the past and in that way of thinking we are not really as limited as we think. We can

The significance of Kant’s thoughts was that until the time of Kant, we were expected to believe the teachings of Hume and Locke. They taught that from birth our minds were simply blank tablets. Over time we would etch onto these tablets all the knowledge we had determined through sense experiences. However, Kant had a different opinion. He believed the mind was an evolving mechanism that outlines and translates the constant sensations the brain receives. The brain is not a blank tablet, but rather a machine that is continually learning. It can determine cause and effect as well as, understand simply logic. In addition to that, Kant taught that it was no longer the world that formed our brains, but our brains that formed the world. What he meant by that, is the world and the knowledge cannot cause us to perceive the world in a different light. Yet how we choose to interpret all the information will determine our perception of reality.

For Immanuel Kant, truth is accessible to the mind only because it derives from rational categories already in the mind. Although knowledge begins in the senses, Kant claims, “besides what is given to the sensuous intuition, special concepts must yet be superadded—concepts which have their origin wholly a priori in the pure understanding, and under which every perception must be first of all subsumed and then by their means changed into experience.”6 The sources of such synthetic a priori concepts are categories inherent in reason, and Kant supplies a table of such categories, including in it: Unity (measure), Plurality (magnitude), Totality (whole), Reality, Negation, Limitation, Substance, Cause, Community, Possibility, Existence, and Necessity.7 Thus, the understanding of any perceived thing as a whole entity, or as having an independent material existence, or as being caused by anything, or as itself the cause of anything has its origin in rational categories in the mind and is not traceable to any essential quality or state of being that can be attributed to the thing in itself, according to Kant.

The project of the transcendental dialectic is well-known. Kant’s primary aim is that of warning us against the danger involved in the misunderstanding and hypostatising of the concepts of reason.5 Nonetheless, this section of the Critique of Pure Reason does not play a purely negative role; instead, it furthers a positive enquiry of what Reason is, what its contents are, and what is their purpose. These concepts, also labeled as ideas of pure reason or transcendental ideas6, are defined as being those concepts which contain the ‘unconditioned’.7 In other words, they are related to the transcendental premises of possible experience, that is, to infinite and unconditioned ‘pure notions’ unattainable through

Kant begins by considering how metaphysics could be determined. This would involve figuring its object, sources of cognition, and /or type of cognition. Firstly, metaphysics must be non-empirical, and its principles and basic ideas must not be derived from experience. Thus, metaphysics must be a-priori cognition “coming from pure understanding and pure reason”. It is distinguished

This is true because it is the ability of an individual to understand the concepts that are provided that one has the capacity to synthesize the available concepts. Further, Kant also believes that the act of understanding must be combined with synthesis because it is regarded as an activity. Considering the fact that an action cannot be regarded as the work of sensibility, this claim cab is ambiguous and requires much explanation for one to get its deep

Kant explains our knowledge of the world is based on our awareness of the world. Same goes our consciousness which gives us representations of the world: ideas of things. There are several main ideas in Kant work that I would like explore in this paper. He talks about experience, ideas, logic, and the five main human senses. He explains that in order to have an idea of something, humans first have to experience something that is similar so that they can create something new in their mind. If this does not happen, then they cannot have the idea of the thing since the idea would have no experience to gain from. For example,