The Separability of Understanding and Sensibility: A Reply to James Conant

 

JAMES CONANT | ‘Why Kant is not a Kantian’ — Philosophical Topics 44(1) (2016): 75–125 / “Die Einheit des Erkenntnisvermögens bei Kant” —In A. Kern & C. Kietzmann, Selbstbewusstes Leben. Texte zu einer transformativen Theorie der menschlichen Subjektivität, pp. 229–69 | Berlin: Suhrkamp, 2017 / ‘Kant’s Critique of the Layer-Cake Conception of Human Mindedness in the B Deduction’—In J. O’Shea (ed.), Kant’s Critique of Pure Reason: A Critical Guide (Cambridge UP, 2017), pp. 120–39


 

This is the first essay in a series of critical engagements with important recent articles or papers by prominent Kant or Hegel scholars, including two or more critics and a reply by the author. In this first instalment, Sacha Golob critically discusses James Conant’s recent article on the Transcendental Deduction, soon to be followed by an essay from Dennis Schulting and James Conant’s reply to both

 

By Sacha Golob

James Conant’s recent article, ‘Why Kant Is Not a Kantian’, offers a sophisticated and provocative account of the relationship between sensibility and understanding. It is also an account that I think is mistaken. One consequence is that Conant is unable to do justice to both the differences and the deep continuities that exist between us and non-rational animals. Kant’s own views in this regard, I argue, were both more flexible and more attractive.
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Henry Pickford on Fabian Freyenhagen’s “Adorno’s Practical Philosophy”

 

FABIAN FREYENHAGEN | Adorno’s Practical Philosophy: Living Less Wrongly | Cambridge University Press 2013


 

By Henry Pickford

Fabian Freyenhagen’s book is an extraordinary achievement, in that if offers a comprehensive account of Adorno’s thoughts on practical and moral philosophy with far greater clarity, consistency, textual grounding and extra-textual, elucidatory and rigorous argumentation than previous studies. Embracing Adorno’s own method in his ‘Essay as Form’, Freyenhagen draws from a large number of Adorno’s texts, chiefly from the post-war period, some published during his lifetime and some thereafter, and including material from an archived, as yet unpublished lecture course on moral philosophy, to weave a dense texture of mutually supporting references that results in a far more unified picture of Adorno’s ethical thought than one might have thought possible; it is a book from which I have learned a great deal. Together with Bernstein (2001) this study will continue to inform and provoke debate surrounding Adorno’s ethics and, with Freyenhagen (2014), his politics.

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Charlotte Baumann on Martin Shuster’s “Autonomy After Auschwitz”

 

MARTIN SHUSTER | Autonomy after Auschwitz: Adorno, German Idealism, and Modernity | Chicago: University of Chicago Press, 2014


 

By Charlotte Baumann

In his book Autonomy After Auschwitz, Martin Shuster interprets Adorno’s conception of freedom via Kant and Hegel. Fittingly, his discussion therefore revolves around the concept of reason—or perhaps that should be reasons plural, as we read about a “space of reasons” (p. 29), different “chain[s] of rational reflection” (p. 82), “distinct form[s] of giving reasons” (p. 157), and “the possibility of taking one’s reasons as reasons” (p. 168).

My discussion of the book will focus on this tiny, seemingly innocuous difference signalled by the plural s after the word ‘reason’ and related terms. The difference recurs throughout the interpretation of German Idealists and thinkers like Adorno who were inspired by their work. Robert Pippin claims, for example, that Hegel’s Logic brings out the general conditions that must be met by different “categorical frameworks” (Pippin 1990:847) or “absolute forms” (Pippin 1990:843) (while, to my knowledge, both Kant’s table of categories and Hegel’s absolute form are singular, that is, one rather than many).
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Henry Pickford on Martin Shuster’s “Autonomy After Auschwitz”

 

MARTIN SHUSTER | Autonomy after Auschwitz: Adorno, German Idealism, and Modernity | Chicago: University of Chicago Press, 2014


 

By Henry Pickford

Martin Shuster’s Autonomy after Auschwitz is an ambitious and impressive work, from which I have learned a great deal. It is ambitious because it aims to situate Adorno’s thought within both specific contexts of the German Idealist tradition (Kant’s theoretical and practical philosophy, Hegel’s philosophy of history) and within a certain region of contemporary Anglophone philosophy oriented around Wittgenstein and neo-Aristotelianism.[1] Shuster’s work is impressive not least because of the extent to which those ambitions are realised. The book undertakes not only a novel and expansive reading of Adorno’s practical and moral philosophy in relation to Kant, on the one hand, and Cavell, on the other, but also a careful exposition of Kant’s changing conception of the highest good within his rational theology, and a re-interpretation of Hegel’s philosophy of history to complement Adorno’s moral theory. My focus here will be on a central line of argument that connects Chapter 1 to Chapter 3 and centers on autonomy, agency and action. Shuster reads Horkheimer and Adorno as claiming that Kantian autonomy itself undermines agency, and then reconstructs Adorno’s moral theory as a response to that deficiency. Shuster and I first discussed these issues on a panel at the meeting of the Association for Adorno Studies in New York City in October 2015, and again on a panel at the Pacific conference of the American Philosophical Association in April 2016; I want to thank him for his clarifications at those events, and for continuing the conversation now. Read more