A Guide to Philosophy in Six Hours and Fifteen Minutes Read Free

reducing things to obvious facts.
    Second antinomy .The cosmos is made up simultaneously of divisible and indivisible elements.One can reduce this antinomy to what could be called the limitation of the thing.The thing (or object) must inevitably be limited in order for it to be a thing.That is why time and space cannot be considered things.Yet the concept of thing, in order to reach fullness, must inevitably insert time and space, since the Cosmos signifies absolutely everything that exists.We see a contradiction here, since the Cosmos must be unlimited in time and space in order to include absolutely everything.It is this way when you take an object; you can divide it endlessly.There are no limits for it.The idea of an object therefore contains a contradiction because it must be limited and unlimited at the same time.
    Third antinomy of the idea of the Cosmos.Forus, the Cosmos must have a cause because [ sentence incomplete ] internally contradictory idea.
    Fourth antinomy .God must exist for us , and at the same time he cannot exist .Kant lists three theological arguments here to demonstrate the existence of God.Now, [ sentence incomplete ].
    First argument: ontological .Ontological means everything that concerns the being.We have an idea of God as a perfect being.But a perfect being, to have perfection, must also have the quality of existing .This argument seems too sophisticated to me.Kant says that the category of existence is a perception.Yet God cannot be perceived.
    Second argument: cosmological .The world must have a cause since, according to the category of causality, each thing must have a cause.If this is so, God must also have a cause.
    Third argument: teleological. Telos means purpose .Everything that is in the world must have a purpose, must be the work of God.But if God is teleological, then he himself should be created for an end.
    Kant emphasizes that the errors of metaphysics originate in what it implements beyond the limits of experience and its use of categories.
    We arrive at the last thesis of the Critique of Pure Reason .Kant demonstrates that our reason is not sufficient to discover what he calls the noumenon . * For example, if you see an object, you have the impression that it is a white object made in a certain way, etc. But if you just put on yellow-tinted glasses, everything changes.Imagine an ant that looks at the same object and sees it only in two dimensions and not three.Now, whether for an ant or for a person donning yellow-tinted glasses, the object will change.
    Kant wonders whether pure reason can discover the object in itself , objectively, independently of our ways of perceiving it.He notices that this is impossible, and we can never know what the noumenon, the absolute , is in itself, independent of our own perceptions.We are limited to the phenomenological world.This is important, because you will find this problem in Husserl, Hegel, etc. Our reason must be limited to the phenomenological world.
    The phenomenon is what I see according to my faculties, and my way of seeing things: Psina, † forme, is white, in time and space.That is the phenomenon.The noumenon (the absolute) consists in asking oneself, “How is Psina, not for me, but in itself? ” The Kantian critique is a limitation of thought .Human thinking would consider itself capable of understanding everything.But since Kant, not to mention Descartes, thinking has undergone a reduction and this reduction is extremely important.It demonstrates that thinking reaches a certain maturity, it begins to know its limits, and you will find in all later philosophy, for example, in Feuerbach, in Husserl, in Marx, etc., the same tendency to reduce thought.Today philosophy does not consist of seeking an absolute truth, like the existence of God, but is more limited, limiting itself only to the phenomenological world, where it replaces the question, “What is the world?”with “How to change the world?”(Marx) and it finds the purest