By Ernst Tugendhat
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Extra resources for Der Wahrheitsbegriff Bei Husserl Und Heidegger (de Gruyter Studienbuch)
We could, alternatively, establish that these principles are indispensable for the possibility of experience as such, and hence establish their existence a priori’ (B5). With this move, Kant’s novelty as a philosopher really emerges. It is one thing to be able to establish a few examples of pure a priori principles. Kant states in fact that this is ‘easy’. But it would not achieve a great deal, since these examples themselves might be isolated and relatively unimportant. It would not, for instance, prove that such principles are involved in all cognition, even the most ‘ordinary’.
For the moment, Kant is simply asking whether each of these ‘stems’ might individually contain conditions of a priori cognition. If so, each stem must be subjected to critique. g. by sight). This faculty in general Kant calls ‘sensibility’. In this ﬁrst section (the Transcendental Aesthetic), he will ask if sensibility contains ‘a priori presentations constituting the condition under which objects are given to us’ (B29–30). The faculty of thinking about objects with concepts is the understanding; Kant analyses this faculty immediately after tackling sensibility (in the ﬁrst division of the ‘Transcendental Logic’).
So, the book proper opens with a consideration of ‘sensibility’: our ability to sense objects or for objects to be given to us in sense. The question is whether there is an a priori aspect to sensibility and, above all, whether this aspect must be part of the transcendental condition of cognition in general. A Guide to the Text 37 The ﬁrst paragraphs lay out some important terms. Cognition refers to or ‘presents’ objects, Kant says, in many diﬀerent ways, but it is ‘intuition’ (Anschauung) by which it refers to them directly, or without mediation (A19ϭB33).
Der Wahrheitsbegriff Bei Husserl Und Heidegger (de Gruyter Studienbuch) by Ernst Tugendhat