![康德的先验观念论 - [美] 亨利·E.阿利森](https://static.book345.com/covers/s/9787100090902.jpg)
书籍介绍
这并非一本康德入门书。翻开它之前,你最好已经对《纯粹理性批判》有所耳闻,否则第一部分几乎全是
作者简介
作者简介：
亨利•E.阿利森（Henry E. Allison） 美国波士顿大学哲学教授。曾任加州大学圣地亚哥分校哲学教授（1973—1994）、哲学系主任（1978—1982）、研究讲座教授（1995—1997）。研究领域包括康德，斯宾诺莎，十八、十九世纪哲学等。著作另有《康德<道德形而上学奠基>评注》（Kant's Groundwork for the Metaphysics of Morals: A Commentary）、《康德的自由理论》（Kant’s Theory of Freedom）、《康德的鉴赏理论》（Kant's Theory of Taste）、《理念与自由：论康德的理论哲学与实践哲学》（Idealism and Freedom: Essays on Kant's Theoretical and Practical Philosophy）等。
译者简介
丁三东 四川大学哲学系副教授，主要研究领域为德国观念论、实践哲学、科学哲学。译作另有《黑格尔导论》《伦理学》《黑格尔与现代人的自由》等。
陈虎平 武汉大学哲学硕士，香港中文大学哲学博士。主要研究领域为康德哲学、科学哲学、认知科学与演化论的哲学问题。译作（含合译）另有《康德的自由理论》《道德判断的实践》《黑格尔的观念论》《意识的解释》《先天后天》等。
AI导读
核心看点
- 被誉为英语世界最全面扎实的康德解读
- 以先验观念论为核心，有力辩护康德哲学
- 涵盖两百年解读史，回应学界最强纲领
读者共识
- 解读透彻细腻，是研究康德不可或缺之作
- 论证严密精彩，虽难读但能带来极大启发
- 翻译总体理想，但部分术语需对照原文
精彩摘录
- "By an epistemic condition is here understood a necessary condition for the representation of objects, that is, a condition without which our representations would not relate to objects or, equivalently, possess objective reality. As such, it could be also be termed an "objectivating condition," sinc"
- "... to claim that human cognition is discursive is to claim that it requires both concepts and sensible intuition. ... our intuition and, more generally, that of any finite cognizer, must be sensible, that is, receptive, resulting from an affection of the mind by objects. This is still not sufficien"
- "... cognition requires that an object somehow be given to the mind. In Kant's terminology, this means that it must be present (or presentable) in intuition, by which he understands a singular representation that is immediately related to its object (A320/B377). Although Kant never says so explicitly"
- "This thrust is most clearly evident in Kant's disambiguation of the key terms 'in uns' and 'ausser uns'. As he points out, these can be taken in either an empirical or a transcendental sense (A373)."
- "Viewed in the light of this distinction, the form of transcendental realism that results in empirical or skeptical idelaism is guilty of a kind of category mistake. Specifically, it takes the merely empirical external (spatial) objects to be ausser uns in the transcendental sense. Or, more properly,"
- "... since cognition (of whatever sort) requires that its object somehow be "given" to the ind, the denial of discursivity requires the assumption that the objects themselves (and as they are in themselves), not merely the data for thinking them, be so given. Thus, if, as empirical realism avers, obj"
- "Since this encompasses philosophies of widely different kinds, transcendental realism cannot itself be defined in straightforwardly ontological, or even epistemological, terms. Instead, it was suggested that it must be understood in broadly metaphilosophical or metaepistemological terms as a "standp"
- "The question: "Are we really free?" keeps returning. And the answer: "Yes, but only from a practical point of view" appears to be either a dodge or a confusion, because we cannot help assuming that there must be some fact of the matter. ... For the present, it must suffice to note that the illusion "
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用户评论
跪过的
长期以来我感叹自己所处的时代缺乏大思想家，担忧所有激动人心的东西有朝一日只能在泛黄的书卷中微弱地闪烁。但如今我知道，至少这个时代并不缺乏对思想的理解，不缺乏能够激活那些遥远的字句中蕴含着的魅力的人，从而人们亦不至于全体将之遗忘，堕入一种比最野蛮的野蛮人更其野蛮的状态。这是世界黑夜，但最多只是在中世纪被称作黑夜的类似意义上是黑夜。
Allison敢下笔的内容都是他想了又想、慎之又慎的。
草草过一遍。还得再看。有时候我觉得这书比纯批本身还难，因为我不是很清楚各类解读的立场。
黑格尔的辩证法要求，认识一个东西不仅要认识它是什么，还要认识它不是什么。阿利森通过分析哲学方法精确地区分了先验实在论和先验观念论两种非此即彼的元哲学，破除了对康德的贝克莱式误解。简单说来，先验实在论秉持一种上帝视角，混淆了现象与自在之物，并通过物化、偷换把实在论运用于被考虑为自在实存的世界，从而导致了种种形而上学谬误；而先验实在论则从人的视角，采取一种曲行的认识论，从而为认识限定了严格的界限。换言之，应该从认识论而非本体论的角度去认识自在之物——对感性直观的强调把康德与笛卡尔和莱布尼茨区分开来，对知性自发性以及感性直观的不充分性的强调把他与贝克莱和休谟区分开来。此外，对图型/范畴和判断/概念的辨析很清晰。很难说本书和《纯粹理性批判》谁更难读（第三部分尤其抽象），没打五星是因为很多地方没看懂。
阿利森的解读扎实而精妙，其对先验观念论的界定和强调令人受益匪浅
译本有一些读着不是很舒服的地方，不过还好
从逻辑上说，康德认为知识的某些内容是先于经验的，因为只有知识或人的认识系统才能为成形的经验提供组织和秩序，或者说客观有效性。知识的内容并不完全由经验所构成。对象所提供给人的，也许知识零碎的、片段的甚至随机的认识材料，并不足以自行构成有组织的知识。所以，要转变方向，要考虑对象如何依照知识。
感觉就是普通的导论书
丁老师，我再赞美一遍
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