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• Kant’s transcendentalism as a transcendental paradigm of philo¬so¬phiz¬ing

  ... Y., 1968. 19. Strawson P. The Bounds of Sense. The Bounds of Sense: An Essay on Kant's Critique of Pure Reason. L. ; N. Y., 1966. Kant’s transcendental philosophy (transcendentalism), transcendental method, Copernican revolution, transcendental shift, transcendental perspective, transcendental paradigm, transcendental constructivism (pragmatism), transcendental metaphysics, "two aspects" interpretation. Katrechko S. 10-25 10.5922/0207-6918-2014-2-1 [text]1. Arzakanian, C. G. 1994, Primechaniia ...

• A transcendental analysis of mathematics: The abstract nature of mathematical knowledge

  ... Ding-Ontology of Aristotle vs. Sachverhalt-Ontology of Wittgenstein // Papers of the 31st International Wittgenstein Symposium. Kirchberg am Wessel, 2008. Vol. 16. P. 169—172. 38. Katrechko S. Transcendentalism as a Special Type of Philosophizing: Kant’s transcendental Shift, Dasein-Analysis of Heidegger and Sachverhalt—Ontology of Wittgenstein // Papers of the 37th International Wittgenstein Symposium. Kirchberg am Wessel, 2014. Vol. 22. P. 147—149. 39. Linsky В., Zalta E. Naturalized Platonism versus Platonized ...

• Kant’s transcendentalism and concept of the thing in itself

  ... v kantovskoiy filosofii [About understanding of a concept "transcendental" in Kant philosophy], Ratio.ru, vol. 16. P. 34—58. 35. Katrechko, S. 2017a, Transcendentalizm Kanta i ego koncept veshi samoiy po sebe [Kant’s transcendentalism, transcendental shift (turn) and the thing in itself], Proceedings of the International Workshop “Transcendental Turn in Contemporary Philosophy: Metaphysics, Theory of Experience, Theory of Consciousness (?)” (Moscow, April 22—23, 2016). Moscow: Foundation for ...

• Kant’s appearance as an objective-objectual [gegenständlich] representation

  ... (Structure and Dialectic of Kant's Copernican Revolution] In: Filosofija i nauka: problemy sootnesenija. M.: RGGU, Kn.1, s. 213—226. 5. Katrechko, S. L., 2017b, Transcendentalizm Kanta i ego koncept veshi samoiy po sebe [Kant's transcendentalism, transcendental shift (turn) and the thing in itself], Proceedings of the International Workshop “Transcendental Turn in Contemporary Philosophy: Metaphysics, Theory of Experience, Theory of Consciousness (?)” (Moscow, April 22—23, 2016). Moscow: Foundation for ...

• A transcendental analysis of mathematics: The constructive nature of mathematics

  ... an important innovation introduced by Kant. This understanding is at the heart of modern mathematical formalism, intuitionism, and constructivism. Within Kant’s constructivism, mathematics can be described as a two-tier system, which suggests a “shift” from the level of concepts of the understanding to the level of sensual intuition, where mathematical acts are performed, followed by a subsequent return to the initial level. On this basis, the author develops a theory of transcendental constructivism (pragmatism). In particular, Kant's ‘intuitionism’ of mathematics can be understood as structural properties of mathematical language or its ‘logical space’ (Wittgenstein; cf. mathematical structuralism). In his theory,...

• Dilemmas of logical hylomorphism

  ... canonical structures of categorical statements. The absence of a strict distinction between logical syntax and semantics in Aristotelian syllogistics and his reductive approach to the patterns of inferences (i. e. the syllogistic moods in the three figures) shifts focus from the schematic to dynamic model of formality. Secondly, the author assesses the logical hylomorphism of Alexander of Aphrodisias, who connected it with metaphysical form vs. matter dichotomy. Thirdly, it is argued that Kant’s transcendental logic is a logic in the formal sense. Whereas general logic is concerned merely with constitutive rules of inference, transcendental logic is concerned with regulative rules aimed at better reasoning 1. Аристотель. Метафизика ...

• Darwinism as the Missing Link in Kant’s Critical Philosophy

  ... reversal explored in this article determines the origin of the categories which are now revealed not “from the top down” where Kant sought them, i. e. not in logical functions in accordance with metaphysical deduction and not in self-consciousness as transcendental deduction claims, but “from the bottom up” if one considers things in the evolutionary dimension, i. e. in the instincts. The second reversal shifts the freedom of will which Kant placed in the same ontological basket with things in themselves at “the top,” to another level of the pyramid of ontologies, by changing dualism to pluralism because dualism is too narrow to accommodate all the ...