Third Breaking Down His Most Important Philosophies

On the one hand, ideas must be purely a priori since they can never become part of any synthesis; hence, they are not obtained by being perceived in experience, nor for that matter are shaped by it through a causal relationship.14 Nonetheless, on the other hand we find that, as Kant explains in the introduction to the Critique, a priori knowledge arises in the occasion of experience;15 more precisely, ideas are 'awakened' by inference in the occasion of experience.16 I am aware that at first this might be seen as an argument against my line of reasoning: in fact, if an inference is conceived as being a process of elaboration, we might then think of ideas and their conjunction to natural objects as a result that 'comes after' experience. However, by what I have discussed above, if to obtain conditioned experience transcendental unconditioned conditions are required, then all these must be wholly present in the first instantiation of experience itself.17 Hence, by inferring we are simply articulating the shape of something already

Kant heavily emphasizes his ideas of morality and how they are simply represented by a term he dubbed a priori. A priori is the thought that all moral ideas are already determined at birth. Any new ideas are simply practical, not moral. He is quoted as saying “[...] solely a priori in the concepts of pure reason; and that every other precept based on principles of mere experiences [...] can indeed be called a practical rule, but never a moral one,” (5). He remarks that mere experience is important as it helps to gain a

Kant credited both empiricism and rationalism movements. He believes that they both contributed to human’s knowledge and should not reject neither one of them. So, he keeps some parts of those principles and defines empiricism a posteriori knowledge and rationalism as a priori knowledge. His goal is to explain and then justify the possibility of scientific knowledge.

The beginnings of the counseling profession can be traced back as far as the Greeks with the emergence of psychology. Psychology did not develop into a legitimate profession until the late 1800s. As time went on it spawned numerous other profession, Counseling Psychology being one of them (Landrum). Some of the most prominent Psychologist in the field such as Freud, Erikson, and Witmer, utilized techniques, most notably ”Talk Therapy”, which lead to the formation of the counseling profession ("The history of counselling and psychotherapy").

Before uncovering Immanuel Kant's work in Grounding for the Metaphysics of Morals , let it be known that he claims to be a rationalist who purely seeks the truth and only the truth. Kant's beliefs are consistent of the idea of true knowledge which exists separate from ones sensation. True knowledge exists a priori within a separate body of sensation. Kant exclaims how sensation can tamper with true knowledge due to the fact

Groundwork for the Metaphysic of Morals, published in 1785, is Kant’s first major work in ethics. Like the Prolegomena to Any Future Metaphysics, the Groundwork is the short and easy-to-read version of what Kant deals with at greater length and complexity in his Critique. The Critique of Practical Reason, published three years later, contains greater detail than the Groundwork and differs from it on some points—in the Critique of Practical Reason, for instance, Kant places greater emphasis on ends and not just on motives—but this summary and analysis will cover only the general points of Kant’s ethics, which

Immanuel Kant was a famous philosopher whose philosophical influences impacted almost every new philosophical idea, theory, concept etc. In a sense, he was considered the central face of contemporary philosophy. Kant spent his whole life in Russia. Starting out as a tutor, to then a professor, he lectured about everything; from geography to obviously philosophy. In his early life, he was raised to emphasize faith and religious feelings over reason and theological principles. As he got older though, that position changed. It then became that knowledge is necessarily confided and within the bounds of reason. Now with this in mind, Kant claims many different things that derive from this. There are many different parts and aspects to it which is why it relates to almost every philosophical idea out there. Kant referred his epistemology as “critical philosophy” since all he wanted to do was critique reason and sort our legitimate claims of reasons from illegitimate ones. His epistemology says that we can have an objective, universal, and necessary knowledge of the world, and that science cannot tell us about reality. He claims science cannot tell us anything because it only tells us about the world as it is perceived, whether it’s based on measures, manipulations, experiments and so on. Kant says that we all have knowledge; that the mind and experience work together and that we construct and gain this knowledge by both reason and experience.

Kant’s intuitions are representations given by sensation that provide the beginning for all cognition. Essentially, it is the way in which we receive representations which relate immediately to the object. The distinctions between intuitions and pure intuitions lies in the method of affection. Intuitions spur from the input of sensation whereas with pure intuitions there is no mingling of sensation. Pure sensations are transcendentally ideal meaning they are necessary forms of cognition. In virtue of reason, a transcendental truth cannot be denied and it is not necessary to test since it must be real. Pure intuitions determine exactly how we receive sensory input; they are not empirical and can be viewed more as a process where intuitions are passive experiences that happen to a person.

Modern civilization believes that education is an escape from the immaturity that Kant describes, which performs true transformation of a person’s mindset. Personal judgment is a necessary component of Kant's concept of a new man, of an Enlightened adult. The ability to reason correctly and to distinguish truth from error - in fact, is considered to be the marking of sanity or judgement, and is inherent in the nature of all people. The difference of our opinions does not come from the fact that one is more reasonable than the other, but only on the fact that we are focusing our thoughts in different ways and are not considering the same thing. Or maybe it is not about just having a good mind, but rather it is about using it well. It is a choice to be free from outside social forces and pressure in order to act on one’s own judgement. Freedom is required to become a separate individual from rest of the crowd, whose thoughts belong to no one but to himself.

For Kant, there are two sources of human knowledge: sensibility (Sinnlichkeit) and understanding (Verstand.) The former is given to us and the latter is thought. Sensibility imposes pure a priori forms on the objects that are given to us in sense-experience. What is given to us, however,

The key to (i) is to be found in his insistence on the cognitive certainty of the following metaphysical thesis. Even if the phenomenal self is completely determined causally, the moral self is free because it is noumenal (see the Critique of Practical Reason 28-34, 43-52, 55-59, 100-106; hereafter Practical Reason). He claims that the noumenal self is a cause imminent in "experience" because it is an "efficient cause through Ideas" (50). In short, Kant rejects the formation of moral habits through repetition in order to protect radically the freedom of the moral agent from phenomenal and scientific determinism. The key to (ii) is Kant's rejection of Aristotle's following advice. Since the cognitive results of a kind of reasoning is determined by its subject matter, it is foolish to require of moral reasoning the certainty and precision one can expect

Kant's criticism aims at both premises of the main argument. To the major premise, he objects that there is an unjustified passage from the logical to the ontological level: "But the unconditioned necessity of judgments is not the same as an absolute necessity of things. The absolute necessity of the judgments is only a conditioned necessity of the thing, or of the predicate in the judgment" (KrV, B621)

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.

Immanuel Kant (1724-1804) is much concerned about the operations of the mind. Though he believed in the existence of the mind, he held a different view from the empiricists when it comes to the nature and function of the mind. He set out to prove that Hume was wrong by claiming that some truths were certain and were not based on subjective experience alone. Kant argued that the very ingredients which are necessary for even thinking in terms of a causal relationship could not be derived from experience and therefore must exist a priori, or independent of experience. Though he did not deny the importance of sensory data, he thought that the mind must add something to that data before knowledge could be attained; that something was provided by a priori (innate) categories of thought (unity, totality, time, space, cause and effect, reality, quantity, quality, negation, possibility-impossibility, and existence-nonexistence). Kant claimed that the subjective experiences of human has been modified by the pure concepts of the mind and is therefore more meaningful than it would otherwise have been.

The world conforms to our modes of knowing and we know it only as it appears to us. According to Kant, our knowledge begins with experience but does not arise out of experience ; experience is already determined by the subject’s a priori modes of knowledge. In other words, the objects of experience are already conditioned by the subject’s constitution and what human reason knows as necessary and universal is what it has already put into experience. Simply, that means all our experience is synthetically produced and he locates the origin of these productions in our faculties. To wit, we can only know what we produce as a condition of our