Henry Allison

Theoretical Philosophy After 1781

A u f k l ä r u n g i s t d e r A u s g a n g d e s M e n s c h e n a u s s e i n e r s e l b s t v e r s c h u l d e t e n U n m ü n d i g k e i t . U n m ü n d i g k e i t i s t d a s U n v e r m ö g e n , s i c h s e i n e s V e r s t a n d e s o h n e L e i t u n g e i n e s a n d e r e n z u b e d i e n e n . S e l b s t v e r s c h u l d e t i s t d i e s e U n m ü n d i g k e i t , w e n n d i e U r s a c h e d e r s e l b e n n i c h t a m M a n g e l d e s V e r s t a n d e s , s o n d e r n d e r E n t s c h l i e ß u n g u n d d e s M u t e s l i e g t , s i c h s e i n e r o h n e L e i t u n g e i n e s a n d e r n z u b e d i e n e n . S a p e r e a u d e ! H a b e M u t , d i c h d e i n e s e i g e n e n V e r s t a n d e s z u b e d i e n e n ! i s t a l s o d e r W a h l s p r u c h d e r A u f k l ä r u n g .

Reply to the Comments of Longuenesse and Ginsborg

In this discussion I respond to some of the criticisms raised by Béatrice Longuenesse and Hannah Ginsborg to my account of Kants aesthetic theory presents in Kants Theory of Taste.

Immanuel Kant: Theoretical Philosophy after 1781

A u f k l ä r u n g i s t d e r A u s g a n g d e s M e n s c h e n a u s s e i n e r s e l b s t v e r s c h u l d e t e n U n m ü n d i g k e i t . U n m ü n d i g k e i t i s t d a s U n v e r m ö g e n , s i c h s e i n e s V e r s t a n d e s o h n e L e i t u n g e i n e s a n d e r e n z u b e d i e n e n . S e l b s t v e r s c h u l d e t i s t d i e s e U n m ü n d i g k e i t , w e n n d i e U r s a c h e d e r s e l b e n n i c h t a m M a n g e l d e s V e r s t a n d e s , s o n d e r n d e r E n t s c h l i e ß u n g u n d d e s M u t e s l i e g t , s i c h s e i n e r o h n e L e i t u n g e i n e s a n d e r n z u b e d i e n e n . S a p e r e a u d e ! H a b e M u t , d i c h d e i n e s e i g e n e n V e r s t a n d e s z u b e d i e n e n ! i s t a l s o d e r W a h l s p r u c h d e r A u f k l ä r u n g .

Immanuel Kant: Contents

A u f k l ä r u n g i s t d e r A u s g a n g d e s M e n s c h e n a u s s e i n e r s e l b s t v e r s c h u l d e t e n U n m ü n d i g k e i t . U n m ü n d i g k e i t i s t d a s U n v e r m ö g e n , s i c h s e i n e s V e r s t a n d e s o h n e L e i t u n g e i n e s a n d e r e n z u b e d i e n e n . S e l b s t v e r s c h u l d e t i s t d i e s e U n m ü n d i g k e i t , w e n n d i e U r s a c h e d e r s e l b e n n i c h t a m M a n g e l d e s V e r s t a n d e s , s o n d e r n d e r E n t s c h l i e ß u n g u n d d e s M u t e s l i e g t , s i c h s e i n e r o h n e L e i t u n g e i n e s a n d e r n z u b e d i e n e n . S a p e r e a u d e ! H a b e M u t , d i c h d e i n e s e i g e n e n V e r s t a n d e s z u b e d i e n e n ! i s t a l s o d e r W a h l s p r u c h d e r A u f k l ä r u n g .

Immanuel Kant: Index of names

A u f k l ä r u n g i s t d e r A u s g a n g d e s M e n s c h e n a u s s e i n e r s e l b s t v e r s c h u l d e t e n U n m ü n d i g k e i t . U n m ü n d i g k e i t i s t d a s U n v e r m ö g e n , s i c h s e i n e s V e r s t a n d e s o h n e L e i t u n g e i n e s a n d e r e n z u b e d i e n e n . S e l b s t v e r s c h u l d e t i s t d i e s e U n m ü n d i g k e i t , w e n n d i e U r s a c h e d e r s e l b e n n i c h t a m M a n g e l d e s V e r s t a n d e s , s o n d e r n d e r E n t s c h l i e ß u n g u n d d e s M u t e s l i e g t , s i c h s e i n e r o h n e L e i t u n g e i n e s a n d e r n z u b e d i e n e n . S a p e r e a u d e ! H a b e M u t , d i c h d e i n e s e i g e n e n V e r s t a n d e s z u b e d i e n e n ! i s t a l s o d e r W a h l s p r u c h d e r A u f k l ä r u n g .

Beauty and Duty in Kant's Critique of Judgement

At the end of §40 of the Critique of Judgement , after a discussion of the sensus communis and its connection with taste, Kant writes: If we could assume that the mere universal communicability as such of our feeling must already carry with it an interest for us (something we are, however, not justified in inferring from the character of a merely reflective power of judgment), then we could explain how it is that we require from everyone as a duty, as it were ( gleichsam ), the feeling in a judgment of taste. (5: 296; 162)