Dennis Schulting

This key collection of essays sheds new light on long-debated controversies surrounding Kant’s doctrine of idealism and is the first book in the English language that is exclusively dedicated to the subject. Well-known Kantians Karl Ameriks and Manfred Baum present their considered views on this most topical aspect of Kant's thought. Several essays by acclaimed Kant scholars broach a vastly neglected problem in discussions of Kant's idealism, namely the relation between his conception of logic and idealism: The standard view that Kant's logic and idealism are wholly separable comes under scrutiny in these essays. A further set of articles addresses multiple facets of the notorious notion of the thing in itself, which continues to hold the attention of Kant scholars. The volume also contains an extensive discussion of the often overlooked chapter in the Critique of Pure Reason on the Transcendental Ideal. Together, the essays provide a whole new outlook on Kantian idealism. No one with a serious interest in Kant's idealism can afford to ignore this important book.

In this chapter, I expound Hegel’s critique of Kant, which he first and most elaborately presented in his early essay Faith and Knowledge (1802), by focusing on the criticism that Hegel levelled against Kant’s (supposedly) arbitrary subjectivism about the categories. This relates to the restriction thesis of Kant’s transcendental idealism: categorially governed empirical knowledge only applies to appearances, not to things in themselves, and so does not reach objective reality, according to Hegel. Hegel claims that this restriction of knowledge to appearances is unwarranted merely on the basis of Kant’s own principle of transcendental apperception, and just stems from Kant’s empiricist bias. He argues that Kant’s principle of apperception as the foundational principle of knowledge is in fact incompatible with his empiricism. Hegel rightly appraises the centrality of transcendental apperception for the constitution of objectivity. But he is wrong about its incompatibility with Kant’s empirical realism. By virtue of a misapprehension of the formal distinction between the accompanying ‘I think’, i.e. the analytical principle of apperception, and what Hegel calls “the true ‘I’” of the original-synthetic unity of apperception, Hegel unjustifiably prises apart the productive imagination, which is supposedly this “true ‘I’”, and the understanding, which is supposedly just a derivative, subjective form of the productive imagination; the latter, according to Hegel, is Reason or Being itself, and is the truly objective. This deflationary reading of the understanding, which hypostatises the imagination as the supreme principle, rests on a distortion of key elements of Kant’s theory of apperception. In this chapter, I show that Hegel’s charge of inconsistency against Kant, namely, Hegel’s claim that the principle of apperception as the highest principle of cognition does not comport with Kant’s restriction thesis, is the direct consequence of a psychological misreading of Kant’s subjectivism.

In this chapter I advance a moderately conceptualist interpretation of Kant’s account of the threefold synthesis in the A-Deduction. Often the first version of TD, the A-Deduction, is thought to be less conceptualist than the later B-version from 1787 (e.g. Heidegger 1991, 1995). Certainly, it seems that in the B-Deduction Kant puts more emphasis on the role of the understanding in determining the manifold of representations in intuition than he does in the A-Deduction. It also appears that in the A-Deduction the seemingly pre-conceptual aspects of a priori synthesis, namely those of the synthesis of apprehension and the imagination, are more prominently featured than in the B-Deduction. And the fact that in the A-Deduction judgement does not appear to play any significant role reinforces the view that the A-Deduction is less strongly conceptualist. I believe that Kant is a conceptualist also in the A-Deduction (as much as in the B-Deduction) in the sense that all syntheses, which are expounded in the second section of the A-Deduction, must be seen as involving the categories or the understanding as the seat of the categories. However, despite some apparent strong modal claims regarding apperception in the A-Deduction, I argue that Kant is a moderate conceptualist in the sense that he allows for the real possibility that some representations are apprehended that are not subsumed or subsumable under the categories, or determined or determinable by the understanding as the seat of the categories. Not all representations must be synthesised and hence be conceptualised (by means of the categories), nor are all representations necessarily conceptualisable (by means of the categories). Often it is argued that the application of the categories must be seen as separate from or prior to conceptualisation (that is, employment of concepts in a judgement), so that the categories must be considered to apply to representations at least to the extent that the productive imagination or recognitive synthesis is involved, even if no empirical concepts are applied in an actual judgement. But it is difficult to see how categories can apply outside the context of an actual judgement in which ipso facto empirical concepts are employed, because, after all, categories are nothing but logical functions of judgement (e.g. B143). More in particular, I shall argue for the claims that (1) appearances to the contrary, all three levels of syntheses in the A-Deduction, including the synthesis of recognition, are interdependent and are not to be seen as operating singly or independently of each other, and hence of the categories; (2) ‘mere’ apprehension, or ‘mere’ intuition, is not dependent on the understanding and the application or possible application of the categories; and that (3) ‘mere’ apprehension does not even invoke a priori synthesis of apprehension and hence is as such fully lawless in terms of Kantian a priori laws. In this context, I also address Kant’s argument in the A-Deduction about the role of the imagination in the production of spatial objects and explain his apt use of the example of cinnabar to show that the kind of association that is at issue here concerns the possibility of knowledge, not the possibility of mere association, as is often assumed.