Antinomy

The antinomy of teleological judgment has increasingly been under­ stood as a conflict between regulative principles. But it is not clear why regulative principles can be in conflict at all, since Kant otherwise takes the realization that two conflicting principles are regulative to be sufficient to resolve an antinomy. I argue that in Kant's view regulative principles do not conflict with one another only if they are reducible to reason's interest in systematicity. Given that the prin­ ciples of this antinomy do conflict, they must not be reducible to reason's interest in systematicity. I argue that teleology is thus not reducible to reason's interest because it is fundamentally unlawful. I then use this irreducibility to account for Kant's appeal to the supersensible in this context.

Extracto de libro de Rodolfo-J. Rodríguez-R. El mundo de la lógica: De la paradoja a la verdad. 1era ed. San José, Costa Rica. Editorial Eidos, 1997. ISBN 9968-760-08
Extract from the book written by Rodolfo-J.Rodríguez-R: "The world of logic: From paradox to truth". 1st ed. San Jose Costa Rica. Editorial Eidos, 1997. ISBN 9968-760-08

This thesis explores the relationships between punk and anarchism in the contemporary contexts of the UK, Poland, and Indonesia from an insider punk and anarchist perspective.  New primary ethnographic information forms the bulk of the research, drawing on Grounded Theory Method and an engagement with Orientalism.  The theoretical framework is informed by the concept of antinomy which embraces complication and contradiction – and rather than attempt to smooth-out complexities, impose a simplified narrative, or construct a fanciful dialectic, the thesis examines the numerous tensions that emerge in order to critique the relationships between punk and anarchism.

A key tension which runs throughout the PhD is the dismissal of punk by some anarchists.  This is often couched in terms of ‘lifestylist’ versus ‘workerist’ anarchism, with punk being denigrated in association with the former.  The case studies bring out this tension, but also significantly complicate it, and the final chapter analyses this issue in more detail to argue that punk engages with a wide spectrum of anarchisms, and that the ‘lifestylist’/‘workerist’ dichotomy is anyway false.

The case studies themselves focus on themes such as anti-fascism, food sovereignty/animal rights activism, politicisation, feminism, squatting, religion, and repression.  New empirical information, garnered through numerous interviews and extensive participant observation in the UK, Poland, and Indonesia, informs the thick description of the case study contexts.  The theory and analysis emerge from this data, and the voice of the punks themselves is given primacy here.

Punk and anarchism are inextricably linked. The connection between them is expressed in the anarchistic rhetoric, ethics, and practices of punk, and in the huge numbers of activist anarchists who were first politicised by punk. To be sure, this relationship is not straightforward, riven as it is with tensions and antagonisms—but its existence is irrefutable. This article looks back to ‘early punk’ (arbitrarily taken as 1976-1980), to identify the emergence of the anarchistic threads that run right through punk’s (ever advancing) history. However, it must be stressed that any claim to being ‘definitive’ or ‘complete’ is rejected here. Punk, like anarchism, is a hugely diverse and multifarious entity. Too often, authors leaning on the crutch of determinism reduce punk to a simple linear narrative, to be weaved through some fanciful dialectic. In opposition to this, Proudhon’s concept of antimony is employed to help contextualise punk’s beguiling amorphousness.

Vladimir Lossky (1903–58) and Sergii Bulgakov (1871–1944) are normally taken as polar opposites in modern Orthodox theology. Lossky's theology is portrayed as being based on a close exegesis of the Greek Fathers with an emphasis on theosis, the Trinity and the apophatic way of mystical union with God. Bulgakov's ‘sophiology’, in contrast, if it is remembered at all, is said to be a theology which wished to ‘go beyond the Fathers’, was based on German Idealism and the quasi-pantheist and gnostic idea of ‘sophia’ which is a form of the ‘Eternal Feminine’ of Romanticism. In short, Lossky's theological approach is what people normally think of when they speak of Orthodox theology: a form of ‘neo-patristic synthesis’ (Georges Florovsky). Bulgakov's theological approach is said to be typical of the exotic dead end of the inter-war émigré ‘Paris School’ (Alexander Schmemann) or ‘Russian Religious Renaissance’ (Nicolas Zernov). Lossky, we are reminded, was instrumental in the 1935 condemnation, by Metropolitan Sergii Stragorodskii of the Moscow Patriarchate, of Bulgakov's theology as ‘alien’ to the Orthodox Christian faith. Counter to this widely held ‘standard narrative’ of contemporary Orthodox theology, the article argues that the origins of Vladimir Lossky's apophaticism, which he characterised as ‘antinomic theology’, are found within the theological methodology of the sophiology of Sergii Bulgakov: ‘antinomism’. By antinomism is understood that with any theological truth one has two equally necessary affirmations (thesis and antithesis) which are nevertheless logically contradictory. In the face of their conflict, we are forced to hold both thesis and antithesis together through faith. A detailed discussion of Lossky's apophaticism is followed by its comparison to Bulgakov's ‘sophiological antinomism’. Lossky at first appears to be masking the influence of Bulgakov and even goes so far as to read his own form of theological antinomism into the Fathers. Nevertheless, he may well have been consciously appropriating the ‘positive intuitions’ of Bulgakov's thought in order to ‘Orthodoxise’ a thinker he believed was in error but still regarded as the greatest Orthodox theologian of the twentieth century. Despite major differences between the two thinkers (e.g. differing understandings of reason, the use of philosophy and the uncreated/created distinction), it is suggested that Lossky and Bulgakov have more in common than normally is believed to be the case. A critical knowledge of Bulgakov's sophiology is said to be the ‘skeleton key’ for modern Orthodox theology which can help unlock its past, present and future.

Two dominant trends in today's world are hegemony and constitutionalism. The attitude of greater states or regional blocks, such as the US, Russia, China and the EU, represents hegemony. In parallel, constitutionalism is getting stronger through international organizations , international adjudicatory bodies and 'higher norms' of international law. While these processes represent a move away from the Westphalian interstate logic, they also juxtapose hegemony and constitutionalism to each other. A detailed look reveals that the two phenomena are intertwined in the sense of the antinomy. To shed more light on their complex relationship, the book surveys hegemony and constitutionalism in the field of international law. It focuses on hegemo-constitutional intersections with regard to international organizations, intervention on humanitarian grounds and international adjudication. Concrete and practical examples provide incremental developments hinting at a new structure of the world community.
The World Community between Hegemony and Constitutionalism will be of interest to those captivated by the current state of play in the world, in particular from the perspective of international law, constitutional law, international relations and political science.
Author writes in his personal capacity.

Il paradosso del coccodrillo si innesca perché il livello deontico del discorso (riguardante una azione fatta nel rispettare una regola) viene sovrapposto ad un livello puramente descrittivo (la predizione di una azione non legata d un processo di negoziazione in corso)

Squats are of notable importance in the punk scene in Poland, and these spaces are a key aspect of the relationship between anarchism and punk. However, the overlap of squatting, punk, and anarchism is not without its tensions. This article, drawn from ethnographic research carried out between 2013 and 2014, explores the issues around punk and anarchist squats in Poland, looking at: criticisms levelled at punk squats by 'non-punk' squatting activists (e.g. Przychodnia in Warsaw); instances of squats as a hub for a wide spectrum of anarchist activity (e.g. the 'anarchist Mecca' of Rozbrat in Poznań); and the repression of squatting in Poland through eviction and legalisation (affecting all squats in some form). (Other squats and social centres mentioned here include Elba and ADA Puławska in Warsaw, Wagenburg and CRK in Wrocław, and Od:zysk in Poznań.) Among the various squats, there were tensions around approaches and tactics identified as 'more anarchist' or 'less anarchist' – this speaks to the supposed 'workerist'/'lifestylist' dichotomy within anarchism more widely, but the lived experience of the squatters is shown here to be far too complex to be encompassed in any false binary.

This paper discussed the antinomic nature of Peter Pan, picking up the meaningful incidents that strangely depict both his ignorance and wisdom.  Peter is a personification of inconsistency, long lost remembrance of integral psyche that keeps haunting the shadow area of our consciousness, out of which humans were separated when they chose to be men, isolating themselves as independent individuals.

Please refer to the page below.  May be, you can translate the text into your own language easier.
http://www.linkclub.or.jp/~mac-kuro/anti/7_igno.htm

Idan Shimony (2017). "What Was Kant’s Contribution to the Understanding of Biology?" Kant Yearbook (9), pp. 159-178.

Kant’s theory of biology in the Critique of the Power of Judgment may be rejected as obsolete and attacked from two opposite perspectives. In light of recent advances in biology one can claim contra Kant, on the one hand, that biological phenomena, which Kant held could only be explicated with the help of teleological principles, can in fact be explained in an entirely mechanical manner, or on the other, that despite the irreducibility of biology to physico-mechanical explanations, it is nonetheless proper science. I argue in response that Kant’s analysis of organisms is by no means obsolete. It reveals biology’s uniqueness in much the same way as several current theorists do. It brings to the fore the unique purposive characteristics of living phenomena, which are encapsulated in Kant’s concept of “natural end” and which must be explicated in natural terms in order for biology to become a science. I maintain that Kant’s reluctance to consider biology proper science is not a consequence of his critical philosophy but rather of his inability to complete this task. Kant lacked an appropriate theoretical framework, such as provided later by modern biology, which would enable the integration of the unique features of biology in an empirical system. Nevertheless, as I show in this paper, the conceptual problems with which Kant struggled attest more to the relevance and depth of his insights than to the shortcomings of his view. His contribution to the biological thought consists in insisting on an empirical approach to biology and in providing the essential philosophical underpinning of the autonomous status of biology.

The paper argues that Sergej Bulgakov’s sophiology was an attempt, via antinomism or the philosophy of antinomies, to overcome the rationalism, monism, and determinism (in a word, “pantheism”) of Vladimir Solov’ëv’s philosophy of the Absolute understood as an abstract Trinitarianism. After detailing Solov’ëv’s thought on the Trinity and Bulgakov’s criticisms of it, the study then describes Bulgakov’s antinomism and its application to the doctrine of God. However, it is contended that Bulgakov’s antinomism ultimately falls into the same problems with pantheism found in Solov’ëv and so the last part of the paper tentatively proposes resources in his work, stated in the form of a suggested “fourth (Bulgakovian) antinomy” between ousia (divine Being as such) and Sophia (the revelation in God and the world of the divine Being), that might help to avoid a collapse of God and the world by making the divine Being proper utterly transcendent and unknowable.

The paper argues that Sergej Bulgakov’s sophiology was an attempt, via antinomism or the philosophy of antinomies, to overcome the rationalism, monism, and determinism (in a word, “pantheism”) of Vladimir Solov’ëv’s philosophy of the Absolute understood as an abstract Trinitarianism. After detailing Solov’ëv’s thought on the Trinity and Bulgakov’s criticisms of it, the study then describes Bulgakov’s antinomism and its application to the doctrine of God. However, it is contended that Bulgakov’s antinomism ultimately falls into the same problems with pantheism found in Solov’ëv and so the last part of the paper tentatively proposes resources in his work, stated in the form of a suggested “fourth (Bulgakovian) antinomy” between ousia (divine Being as such) and Sophia (the revelation in God and the world of the divine Being), that might help to avoid a collapse of God and the world by making the divine Being proper utterly transcendent and unknowable.

Researching punk from an insider perspective throws up important challenges, and in the context of Indonesia these issues are further complicated and intensified. This article draws on the author’s experience of, and reflections on, the process of researching ‘punk Indonesia’, augmented with reflective contributions from nine other social theorists, ethnographers and anthropologists, to suggest a research methodology that is dialogical and non-exploitative while remaining rigorous, analytical and critical. The academy’s relationship to punk has often been identified as intrusive and exploitative – and with good reason – but it is argued here that academic research into punk can be included within punk’s own tradition of self-critique, especially when that research emerges from insider perspectives. The lessons learned from insider perspectives may also be mapped effectively onto outsider approaches. A non-exploitative methodology is concerned with both research processes and research outputs, and these two aspects are closely entwined. Anarchist epistemological concerns are taken on board, along with engagements with Orientalism and Grounded Theory Method, to develop an approach that gives voice to the punks, involving them in a dialogical research process and creating research outputs that are useful to the scenes, cultures and movements that are being  researched, while maintaining a high level of academic rigour, analysis and critique.

Philosophers know a great deal about how reasoning can go wrong but very little about what can go wrong with the conclusions that philosophers try to establish by their reasonings.  It is Stove’s great merit that he tackles the latter problem directly, though a certain dogmatism in his approach and a contemptuous attitude towards the ‘great’ philosophers have almost certainly led to a neglect of his work.

This paper inquires into the appropriateness of the label ‘neo-positivist’ that he applies to his own position and considers his view that there are probably, but not certainly, innumerable ways in which a philosophical claim can be wrong, mistaken, untrue, absurd even.  An attempt is made to relate our lack of knowledge here to the Chomsky/McGinn thesis that there may be kinds of problem with which the human intellect is just not equipped to deal.

The article presents triadic anthropology: man understood, as defined by Paul the apostle in 1Thess 5.23, in the context of 1 Corinthians 15 and Romans 8, as spirit, soul and body. In making a fresh appraisal of the triadic paradigm, the starting points and challenges of anthropology in the 20th c. are able to be reconsidered, taking over the discourse of Tradition as received so far, and thus leading to a way into new anthropological approaches rooted in science. At the same time, the article attacks six contradictions that triadic understanding of anthropology could solve: biblical vs. systematic anthropology ; analogy good-soul vs. body-bad; material vs. spiritual; fixist anthropology vs. process anthropology; spiritual vs. moral; science and faith dialogue, against theological and scientific discourse. This is
a task that will take a long period of time to be developed and exploited.

Resum L'article presenta l'antropologia triàdica, l'home entès segons la definició paulina de 1Te 5,23, en el context de 1Co 15 i Rm 8, com a esperit, ànima i cos. Donar una nova oportunitat al paradigma triàdic pot arribar a plantejar degudament els punts de partida i els reptes de l'antropologia en ple segle XXI, prenent el relleu del discurs de la Tradició, rebut fins al present, i obtenir carta de presentació davant de les noves antropologies d'arrel cientista. Nogensmenys, l'article ataca sis antinòmies que una lectura triàdica de l'antropologia podria arribar a resoldre: antropologia bíblica vs. sistemàtica; analo-gia ànima-bona vs. cos-dolent; material vs. espiritual; antropologia fixista vs. antropologia del procés; espiritualització vs. moralització; diàleg fe i ciència, discurs teològic i científic. Tasca que roman, per llarg espai de temps, a desenvolupar i desplegar.

In the Critique of Practical Reason, Kant argues that morality obliges us to believe in the immortality of the soul and the existence of God. I argue, however , that in two late essays – " The End of All Things " and " On the Miscarriage of all Philosophical Trials in Theodicy " – Kant provides moral counterarguments to that position: these beliefs undermine moral agency by giving rise to fanaticism or fatalism. Thus, I propose, the Kantian position on the justification of religious belief is ultimately antinomial. One ought, moreover, to understand Kant's considered position concerning the immortality of the soul and the existence of God to be similar to that he proposes concerning the theoretical ideas of reason in the Appendix to the Dialectic of the Critique of Pure Reason: they are necessary as regulative ideas guiding moral action, not endorsed or even postulated as propositions. In other words, they are subject matters not of belief, but of hope.

lectures and workshops at the University of Exeter, the University of Surrey and the University of Manchester during 2014-5. References to be added later. This is intended to be the introductory chapter to a book of collected essays by the author which is itself still a work in progress. I am particularly grateful to Alex Prichard for organising two of these workshops on the topic of anarchy in International Relations theory and for his comments on the substance of the argument herein. ABSTRACT On the one hand, anarchy in International Relations theory is normally seen as the absence of an institutionalised international or global structure of governance that is relatively autonomous from states, which are themselves seen as relatively autonomous, institutionalised structures the interaction of which controls, manages, disrupts or transforms international—effectively defined as interstate—political processes and outcomes. On the other hand, however, theories of globalisation and other medium to longer term structural changes in the international system focus on the emergence of a range of multi-level and multi-nodal, often crosscutting as well as " glocal " , political processes that are restructuring anarchy in the 21 st century. Globalisation theories focus not so much on non-state actors per se but rather on a range of increasingly regularised public/private linkages and processes, both formal and informal, involving networks and hierarchies from the local to the transnational. These processes involve disaggregating the state, while at the same time not leading to effective forms of global governance. However, globalisation is too often perceived to be a structurally homogenising process, leading to " diversity within convergence ". Dimensions of homogenisation are said to include economic globalisation, the ideological hegemony of neoliberalism, socio-cultural convergence (the " global village "), technological innovation and change, liberal internationalism and global governance, and the emergence of what Thomas Friedman called a " flat " world. However, all of these developments are challenged by tensions and contradictions on intersecting and overlapping levels—what has been called " functional differentiation " , " multiscalarity " , " fragmegration " (Rosenau) and disparate " landscapes " —leading the crystallisation of crosscutting and intersecting webs of power, increasing uncertainty in the international system, and the possibility of multiple equilibria. This paper will attempt to summarise some of these structural challenges facing the homogenisation model across a range of issue-areas including security, finance, ideology, climate change and the like on rapidly evolving levels. I argue 1 that globalisation is increasingly a new variation on what Keohane and Nye (1977) called " complex interdependence " —characterised by a range of divergent and often conflicting structuration processes, or " antinomies " , top down, bottom up, and in the " fragile middle ". These heterogeneous trends are reshaping an increasingly globalising world in unpredictable ways, and outcomes will depend on how strategically situated actors shape a range of political, social and economic processes through competition, conflict, and coalition-building. Some potential scenarios are canvassed, and an agenda for future research is outlined.

Zahlen standen am Beginn des mathematischen Denkens und bilden bis heute einen syste-matischen Bezugspunkt im Aufbau und Verständnis der Mathematik. Für jede logische und philosophische Untersuchung der Mathematik spielt die Idee der Zahl eine zentrale Rolle. Im vorliegenden Buch wird anhand der natürlichen Zahlen, und später der reellen Zahlen, auf Fragen im Umfeld der Unendlichkeit der Zahlenreihe und der Eindeutigkeit des axiomatisch definierten Zahlbegriffs eingegangen, bis hin zur konkreten Einführung von Nichtstandardzah-len. An zentraler Stelle stehen Auseinandersetzungen um die Bedeutung und Tragweite der klassischen formalen Logik, der Mengenlehre und der modernen symbolischen (mathemati-schen) Logik als Darstellungsmittel mathematischer Zusammenhänge. Dies schliesst eine originelle philosophische Diskussion von Paradoxien und von verschiedenartigen Grenzen logischer und symbolischer Darstellbarkeit mit ein, die auch Paul Finslers Gedanken zur Grundlegung der Mathematik einbeziehen. Im Anhang findet sich ein Nachwort von Gregor Schneider, welches die vorliegenden Untersuchungen mit einigen modernen Tendenzen in der Philosophie der Mathematik konfrontiert, sowie ein bisher nicht auf Deutsch erschiener Aufsatz von Thoralf Skolem aus dem Jahre 1941 über die Grundlegung der Mengenlehre

De casibus perplexis in iure (1666) è la tesi di dottorato del giovane Gottfried Wilhelm von Leibniz [Lipsia, 21 giugno 1646 - Hannover, 14 novembre 1716], modello di elegante sintesi di tutti i più celebri casi di diritto controversi, consegnati dalla tradizione all'immagine logico-giuridica. La completa rassegna delle fonti normative di riferimento e delle relative sententiae di tutti i grandi Auctores citati da Leibniz, qui riprodotte in nota a piè di pagina con pedissequa traduzione, fanno del trattatello un prezioso strumento conoscitivo non solo della cultura legale europea dell'età barocca, ma, forse, anche di luoghi comuni ricorrenti nell'argomentazione giuridica di ogni tempo. Se ne propone la prima versione italiana, preceduta dalla riproduzione dell'edizione critica del testo latino, a cura di Paul Ritter, Willy Kabitz ed Heinrich Schepers per l'Akademie Verlag di Berlino.

Pavel Florensky (1882-1937), a Russian theologian, philosopher , and mathematician, argued that the religious discourse is essentially contradictory and put forward the idea of the logical theory of antino-mies. Recently his views raised interesting discussions among logicians who consider him a forerunner of many non-classical logics. In this paper I discuss four interpretations of Florensky's views: paraconsistent, L-contradictory, non-monotonic and rhetorical. In conclusion I argue for the integral interpretation which unites these four approaches. Mathematics Subject Classification. Primary 03A05; Secondary 03B65, 03B42, 03B53.

In his book about the Holocaust, At the Mind's Limits, Jean Améry proposes a novel answer to the question, what is enlightenment. He takes issue with Kant's reduction of the enlightenment and morality to freedom and agency, and instead promotes a thinking that centers on passivity and victimhood. I reconstruct Améry's argument in explicit confrontation with Kant's philosophy. This reconstruction suggests that we can read a "fifth antinomy" in Améry's essay on torture, which differs from the four antinomies in Kant's Critique of Pure Reason, yet preserves their underlying antinomical structure. I call this "the antinomy of pathos," and show that it gives way to a kind of moral thinking that is neither theoretical nor practical but pathological. Unlike practical reasoning, which focuses on agency, and theoretical reasoning, which focuses on empirical facts, "moral pathology," as I name it, focuses on the victim existence. According to this interpretation, Améry's text shows us that true enlightenment requires pathological thinking.

This paper discussed the significant role of an antihero played by  King Haggard in The Last Unicorn as reflecting modern intelligent mind's hopeless isolation out of the integral coordination of universe.

Please refer to the page below. May be, you can translate the text into your own language easier.
http://www.linkclub.or.jp/~mac-kuro/anti/12_stoist.htm

In Marx on Capitalism, James Furner offers a new answer to the fundamental question of Marxism: can a philosophical thesis connecting capital, the state and classes with the desirability of socialism be developed from an analysis of the commodity? The Interaction-Recognition-Antinomy Thesis is anchored in a systematic retranslation of Marx’s writings, and critical engagement with a wide range of Anglophone and German language scholarship. It offers an antinomy-based strategy for grounding the value of social humanity in working-class agency, facilitates a dialectical derivation of the logic of political representation, and condemns capitalism as unjust without appeal to rights.

Статья посвящена анализу оппозиции методологических подходов в современной этнологии (примордиализма и конструктивизма / инструментализма, «теории этноса» и «теорий этничности»). Автор считает, что данные оппозиции
являются частной формой выражения более глубокого противостояния - объективистской и субъективистской парадигм. На основе истории и методологии науки столкновение между противоположными парадигмами в
этнологии определяется как антиномия. Формулируются условия ее разрешения как единства противоположных определений и принципы построения общей этнологической теории.




Khan V. S. On Antinomies and Contemporary Conflicts within Ethnology.
This article analyzes conflicting methodological approaches in contemporary ethnology (primordialism vs. instrumentalism / constructivism, and «theory o f ethnos» vs. «theories of
ethnicity»). The author holds that these confrontations reflect a deeper opposition, between objectivist and subjectivist paradigms. Employing history and scientific methodology, the
conflict between these opposing paradigms in ethnology is defined as an antinomy. The article proposes a solution to unify these opposites.

The objective of this paper is to provide a critical analysis of the Kantian notion of freedom (especially the problem of the third antinomy and its resolution in the critique of pure reason); its significance in the contemporary debate on free-will and determinism, and the possibility of autonomy of artificial agency in the Kantian paradigm of autonomy. Kant's resolution of the third antinomy by positing the ground in the noumenal self resolves the problem of antinomies; however, invites an explanatory gap between phenomenality and the noumenal self; even if he has successfully established the compatibility of natural causality and non-natural causality through his transcendental argument. This paper is also devoted to establish the plausibility of the knowledge claim that Kantian reduction of phenomenality has served half of the purpose of the AI scientists on the possibility of Artificial Autonomous Agency

Das Buch aus der Reihe der RABEN-Streifzüge bietet eben einen solchen Streifzug durch die zeitgemäßen Erkenntnisse zur Selbstorganisation. Biologische, Philosophische und Psychologische Erkenntnisse zum Thema sind zusammengetragen- Der Verfasser möchte damit zeigen, wie durch Komplexitätssteigerung manche Widersprüche kompatibel werden und sattsam bekannte Paradoxien ihre Schärfe verlieren (Original-Text-Beispiel). Ähnlich anspruchsvoll wie das Thema stellt sich der Text - es handelt sich um kein leichtverständliches Lehrbuch. dem Leser dar Quintessenz ist, dass die Theorie von der Selbstorganisation unserer Erkenntnis zur positiven Reaktion auf die offensichtliche Beschränktheit unserer Erkenntnis geworden ist (Original-Text-Beispiel).

In his ambitious 2001 book Toransukuritīku: Kanto to marukusu (translated into English in 2003 as Transcritique: On Kant and Marx), Karatani Kojin formulates what he calls a 'transcritique' by drawing on the work of Kant and Marx. In his own words, it is an undertaking that “forms a space of transcodings between the domains of ethics and political economy, between the Kantian critique and the Marxian critique” by “read[ing] Kant via Marx and Marx via Kant” in a manner which will “recover the significance of the critique common to both.” According to Karatani's reading, both Marx and Kant employ a transcritical perspective which, when faced with an antinomy or antagonism between two (or more) elements, recognises that the locus of radical critique lies not on one side (reductionism), nor beyond both sides (dialectical synthesis), nor even on all sides (relativism), but rather, to borrow a line from Žižek's exegesis of Karatani's book, in “the irreducible gap between the positions – the purely structural interstice between them.” It is in this space that it is possible to carefully oscillate between seemingly contradictory perspectives in a manner that is both transcendental (but not transcendent) and transversal, and thus form a transcritique. This paper will sketch out a reading of Foucault which identifies him as a practitioner of transcritique, and argue that the much-maligned contradictions in his oeuvre reflect a restless yet strategic oscillation between critical positions. It will then suggest that the operation of transcritique should also be performed between different thinkers in order to illuminate the shadows cast by each. The Foucauldian and Karatanian critiques, in particular, can be fruitfully deployed together in the sphere of genealogy – that is, the space in which radical histories of the present can and must be written.

We develop a new treatment of quantified deontic and juridical propositions; chiefly those concerning positive rights, which are couched in terms of existential quantifiers: the right to have a dwelling, or a job, to enjoy medical care and so on. In order to achieve such a treatment, new axioms are put forward, but at the same time most of the usual axioms of standard systems of deontic logic are dropped.

KEYWORDS;
quantified deontic logic, legal propositions, positive rights, existential quantifiers, welfare rights, axioms, standard deontic logic.

Resumen: La relación de Kant con el escepticismo no es un tema novedoso. De hecho, es una relación consabida en las discusiones filosóficas especializadas. No obstante, en mi tesis doctoral busco sostener que lo filosóficamente importante radica en argumentar que dicha influencia no es arbitraria; esto es, aclarar por qué es fundamental el escepticismo antiguo y no lo son tanto los planteamientos escépticos de Hume o Descartes. No pretendo dar alguna respuesta al escéptico pirrónico (de ser esto posible), sino entender sistemáticamente la relevancia filosófica de este tipo de escepticismo y cómo influyó en Kant. El presente escrito sólo expone la parte medular de mi investigación doctoral: argumento por qué el escepticismo pirrónico ha de considerarse una preocupación temprana, ubicada ya desde el periodo precrítico, y sobretodo decisiva para Kant. Muestro, luego, cómo este tipo de escepticismo motivó el desarrollo de la filosofía crítica-transcendental y ayudó a su consolidación.

The objective of this paper is to provide a critical analysis of the Kantian notion of freedom (especially the problem of the third antinomy and its resolution in the critique of pure reason); its significance in the contemporary debate on free-will and determinism, and the possibility of autonomy of artificial agency in the Kantian paradigm of autonomy. Kant's resolution of the third antinomy by positing the ground in the noumenal self resolves the problem of antinomies; however, invites an explanatory gapbetween phenomenality and the noumenal self; even if he has successfully established the compatibility of natural causality and non-natural causality through his transcendental argument. This paper is also devoted to establishing the plausibility of the knowledge claim that Kantian reduction of phenomenality has served half of the purpose of the AI scientists on the possibility of Artificial Autonomous Agency.

O caso a ser apresentado diz respeito à redução da responsabilidade civil das empresas de transporte aéreo internacional e a antinomia entre a legislação interna – o Código de Defesa do Consumidor -  e as convenções internacionais às quais o Brasil é signatário. Diante de um histórico de quase unanimidade da prevalência do interesse do consumidor nas relações de consumo, não havendo, portanto, limitação da responsabilidade civil do prestador de serviços, o STF, no RE 636.331 decidiu de maneira contrária, indo de encontro ao estabelecido doutrinária e jurisprudencialmente. A decisão teve sua repercussão geral reconhecida.
Palavras chave: Repercussão geral. Sobrestamento. Tratados internacionais. Convenção de Varsóvia. Extravio de bagagem. Código de Defesa do Consumidor. Antinomia.

Idan Shimony (2018). "Kant on the Peculiarity of the Human Understanding and the Antinomy of the Teleological Power of Judgment." In Violetta L. Waibel, Margit Ruffing, David Wagner (Eds.), Natur und Freiheit: Akten des XII. Internationalen Kant-Kongresses. Berlin, Boston: De Gruyter, pp. 1677–1684.

Kant argues in the Critique of the Teleological Power of Judgment that the first stage in resolving the problem of teleology is conceiving it correctly. He explains that the conflict between mechanism and teleology, properly conceived, is an antinomy of the power of judgment in its reflective use regarding regulative maxims, and not an antinomy of the power of judgment in its determining use regarding constitutive principles. The matter in hand does not concern objective propositions regarding the possibility of objects or actual features of certain objects, namely, organisms. It is rather a methodological issue as to the appropriate way to explain the generation, development, and function of organisms. Taken in this manner as subjective maxims guiding the explanation and inquiry of organisms, the principles of mechanism and teleology need not necessarily be seen as contradictorily opposed but instead can be combined in the study of organisms. This, however, is not enough to complete the analysis of the antinomy of the teleological power of judgment. In order to show that there is an antinomy in this case, Kant has to establish that both seemingly conflicting maxims are necessary and natural to the human mind. He does it by grounding them in the ‘special character’ or peculiarity (Eigentümlichkeit) of the human understanding. However, it is not entirely clear just what exactly this peculiarity of the human understanding is. Paul Guyer argues that Kant suggests two different accounts of the peculiarity of the human intellect. According to one account, this peculiarity consists in the fact that our understanding forms general concepts and according to another, in its propensity to proceed from the parts to the whole. I will argue in this paper that Kant puts forward a single account, in which the combination of these two features demonstrate the peculiarity of the human understanding manifested in the encounter with organisms. This account explains the necessity of the regulative maxims of mechanism and teleology, and thus completes Kant’s analysis of the antinomy of the teleological power of judgment.

Brief outline of normative conflicts distinguishing antinomy, paranomy and moral dilemma and sketching a common framework to analyse them. That was meant for a seminar with Ph.D.s from Sweden dealing marginally with topic. Hence slide number 3 or the extra level of informality.

Die Frage, ob sich das menschliche Denken selbst begründen kann oder durch neurophysiologische Vorgänge bedingt ist, wird nach wie vor in der gegenwärtigen Philosophie kontrovers diskutiert. Hier werden einige grundlegende Einwände gegen das Unternehmen einer Selbstaufklärung des Denkens besprochen und gezeigt, dass diese nicht haltbar sind. Dies gibt Anlass zu einer detaillierten Untersuchung, was Selbstbezug in Mathematik, Logik und Erkenntniswissenschaft überhaupt bedeuten kann.