2012 Issue №3(41)

Kant insisted on the inherent unity of a priori and empirical elements of cognition. To what extent further progress of philosophy and exact sciences confirmed (or modified) original Kant ideas? I'm inclined to judge that apriorism in its modest version do not contradict to modest type of empiricism. Real practice of logical and mathematical reasoning provides pry conjunctions of a priori and empirical elements of cognitive processes. We can find their harmonic combinations of mentioned standpoints and thus to confirm the validity of Kant idea related to inherent unity of a priori and empirical elements within contemporary philosophy of science. Apriorism along with empiricism contain powerful heuristic potential.

This study attempts to interpret the process of self-knowledge of reason in the transcendental dialectic as a vital phenomena. In the transcendental dialectic, a thesis and antithesis arises from the division of reason, which can not happen in the death of reason. Dogmatism and skepticism, which had been derived from a division of reason, have formed the history of philosophy. The disputes between the thesis and the antithesis, or the dogmatism and skepticism could be regarded as a battlefields or a war in the history of philosophy. Nevertheless, the aims of these disputes or wars is to cultivate the reason, which in other words is the process of self-knowledge of reason.

The paper attempts to demostrate that E. T. A. Hoffmann’s novel «The Life and Opinions of Tomcat Murr…» has build in accordance with the classification of anthropological types in Kant’s work «Die Religion innerhalb der Grenzen der bloßen Vernunft».

This study is dedicated to the ideas, expressed in manuscript R 3706, where Kant criticizes traditional refutation of ontological argument, which is based on distinction of “ideal” and “real” judgments. The relation of this criticism to Kant’s argumentation in “Nova dilucidatio” and the preceding polemic over ontological argument is analyzed.

The article discusses several options for developing the methodology of the humanities by means of the "reform of logic" which is understood as the "organon" of cognition. I argue that the theories of Hermann Cohen, Wilhelm Windelband and Ernst Cassirer deliver the examples for the transition from epistemology to philosophy of culture, and the theories of Wilhelm Dilthey and Georg Misch modify the theory of knowledge into hermeneutics of life.