At the heart of Immanuel Kant''s critical philosophy is an epistemological and metaphysical position he calls transcendental idealism; the aim of this book is to understand this position. Despite the centrality of transcendental idealism in Kant''s thinking, in over two hundred years since the publication of the first Critique there is still no agreement on how to interpret the position, or even on whether, and in what sense, it is a metaphysical position.Lucy Allais argue that Kant''s distinction between things in themselves and things as they appear to us has both epistemological and metaphysical components. He is committed to a genuine idealism about things as they appear to us, but this is not a phenomenalist idealism. He is committed to the claim that thereis an aspect of reality that grounds mind-dependent spatio-temporal objects, and which we cannot cognize, but he does not assert the existence of distinct non-spatio-temporal objects. A central part of Allais''s reading involves paying detailed attention to Kant''s notion of intuition, and its role in cognition. She understands Kantian intuitions as representations that give us acquaintance with the objects of thought. Kant''s idealism can be understood as limiting empirical reality to that withwhich we can have acquaintance. He thinks that this empirical reality is mind-dependent in the sense that it is not experience-transcendent, rather than holding that it exists literally in our minds. Reading intuition in this way enables us to make sense of Kant''s central argument for his idealism inthe Transcendental Aesthetic, and to see why he takes the complete idealist position to be established there. This shows that reading a central part of his argument in the Transcendental Deduction as epistemological is compatible with a metaphysical, idealist reading of transcendental idealism.

At the heart of Immanuel Kant''s critical philosophy is an epistemological and metaphysical position he calls transcendental idealism; the aim of this book is to understand this position. Despite the centrality of transcendental idealism in Kant''s thinking, in over two hundred years since the publication of the first Critique there is still no agreement on how to interpret the position, or even on whether, and in what sense, it is a metaphysical position.Lucy Allais argue that Kant''s distinction between things in themselves and things as they appear to us has both epistemological and metaphysical components. He is committed to a genuine idealism about things as they appear to us, but this is not a phenomenalist idealism. He is committed to the claim that thereis an aspect of reality that grounds mind-dependent spatio-temporal objects, and which we cannot cognize, but he does not assert the existence of distinct non-spatio-temporal objects. A central part of Allais''s reading involves paying detailed attention to Kant''s notion of intuition, and its role in cognition. She understands Kantian intuitions as representations that give us acquaintance with the objects of thought. Kant''s idealism can be understood as limiting empirical reality to that withwhich we can have acquaintance. He thinks that this empirical reality is mind-dependent in the sense that it is not experience-transcendent, rather than holding that it exists literally in our minds. Reading intuition in this way enables us to make sense of Kant''s central argument for his idealism inthe Transcendental Aesthetic, and to see why he takes the complete idealist position to be established there. This shows that reading a central part of his argument in the Transcendental Deduction as epistemological is compatible with a metaphysical, idealist reading of transcendental idealism.

This is the first edited collection devoted entirely to the question of the role of animals in the thought of Immanuel Kant. Though the topic is not one treated systematically in his work, mentions of animals occur throughout his corpus in relation to many of his central concerns. In this volume, a team of leading scholars address issues ranging over Kant''s theoretical and practical philosophy, including questions regarding the possibility of objective representationand intentionality in animals, the role of animals in Kant''s scientific picture of nature, the status of our moral responsibilities to animals'' welfare, and more. It also includes chapters concerning contemporary questions relating to animals and Kantian ethics and metaethics, making a use of Kant''sphilosophy to help contend with one of the most crucial ethics issues facing us today.

This is the first edited collection devoted entirely to the question of the role of animals in the thought of Immanuel Kant. Though the topic is not one treated systematically in his work, mentions of animals occur throughout his corpus in relation to many of his central concerns. In this volume, a team of leading scholars address issues ranging over Kant''s theoretical and practical philosophy, including questions regarding the possibility of objective representationand intentionality in animals, the role of animals in Kant''s scientific picture of nature, the status of our moral responsibilities to animals'' welfare, and more. It also includes chapters concerning contemporary questions relating to animals and Kantian ethics and metaethics, making a use of Kant''sphilosophy to help contend with one of the most crucial ethics issues facing us today.

At the heart of Immanuel Kant's critical philosophy is an epistemological and metaphysical position he calls transcendental idealism; the aim of this book is to understand this position. Despite the centrality of transcendental idealism in Kant's thinking, in over two hundred years since the publication of the first Critique there is still no agreement on how to interpret the position, or even on whether, and in what sense, it is a metaphysical position. Lucy Allais argue that Kant's distinction between things in themselves and things as they appear to us has both epistemological and metaphysical components. He is committed to a genuine idealism about things as they appear to us, but this is not a phenomenalist idealism. He is committed to the claim that there is an aspect of reality that grounds mind-dependent spatio-temporal objects, and which we cannot cognize, but he does not assert the existence of distinct non-spatio-temporal objects. A central part of Allais's reading involves paying detailed attention to Kant's notion of intuition, and its role in cognition. She understands Kantian intuitions as representations that give us acquaintance with the objects of thought. Kant's idealism can be understood as limiting empirical reality to that with which we can have acquaintance. He thinks that this empirical reality is mind-dependent in the sense that it is not experience-transcendent, rather than holding that it exists literally in our minds. Reading intuition in this way enables us to make sense of Kant's central argument for his idealism in the Transcendental Aesthetic, and to see why he takes the complete idealist position to be established there. This shows that reading a central part of his argument in the Transcendental Deduction as epistemological is compatible with a metaphysical, idealist reading of transcendental idealism.

At the heart of Immanuel Kant's critical philosophy is an epistemological and metaphysical position he calls transcendental idealism; the aim of this book is to understand this position. Despite the centrality of transcendental idealism in Kant's thinking, in over two hundred years since the publication of the first Critique there is still no agreement on how to interpret the position, or even on whether, and in what sense, it is a metaphysical position. Lucy Allais argue that Kant's distinction between things in themselves and things as they appear to us has both epistemological and metaphysical components. He is committed to a genuine idealism about things as they appear to us, but this is not a phenomenalist idealism. He is committed to the claim that there is an aspect of reality that grounds mind-dependent spatio-temporal objects, and which we cannot cognize, but he does not assert the existence of distinct non-spatio-temporal objects. A central part of Allais's reading involves paying detailed attention to Kant's notion of intuition, and its role in cognition. She understands Kantian intuitions as representations that give us acquaintance with the objects of thought. Kant's idealism can be understood as limiting empirical reality to that with which we can have acquaintance. He thinks that this empirical reality is mind-dependent in the sense that it is not experience-transcendent, rather than holding that it exists literally in our minds. Reading intuition in this way enables us to make sense of Kant's central argument for his idealism in the Transcendental Aesthetic, and to see why he takes the complete idealist position to be established there. This shows that reading a central part of his argument in the Transcendental Deduction as epistemological is compatible with a metaphysical, idealist reading of transcendental idealism.

This is the first edited collection devoted entirely to the question of the role of animals in the thought of Immanuel Kant. Though the topic is not one treated systematically in his work, mentions of animals occur throughout his corpus in relation to many of his central concerns. In this volume, a team of leading scholars address issues ranging over Kant's theoretical and practical philosophy, including questions regarding the possibility of objective representation and intentionality in animals, the role of animals in Kant's scientific picture of nature, the status of our moral responsibilities to animals' welfare, and more. It also includes chapters concerning contemporary questions relating to animals and Kantian ethics and metaethics, making a use of Kant's philosophy to help contend with one of the most crucial ethics issues facing us today.

At the heart of Immanuel Kant''s critical philosophy is an epistemological and metaphysical position he calls transcendental idealism; the aim of this book is to understand this position. Despite the centrality of transcendental idealism in Kant''s thinking, in over two hundred years since the publication of the first Critique there is still no agreement on how to interpret the position, or even on whether, and in what sense, it is a metaphysical position.Lucy Allais argue that Kant''s distinction between things in themselves and things as they appear to us has both epistemological and metaphysical components. He is committed to a genuine idealism about things as they appear to us, but this is not a phenomenalist idealism. He is committed to the claim that thereis an aspect of reality that grounds mind-dependent spatio-temporal objects, and which we cannot cognize, but he does not assert the existence of distinct non-spatio-temporal objects. A central part of Allais''s reading involves paying detailed attention to Kant''s notion of intuition, and its role in cognition. She understands Kantian intuitions as representations that give us acquaintance with the objects of thought. Kant''s idealism can be understood as limiting empirical reality to that withwhich we can have acquaintance. He thinks that this empirical reality is mind-dependent in the sense that it is not experience-transcendent, rather than holding that it exists literally in our minds. Reading intuition in this way enables us to make sense of Kant''s central argument for his idealism inthe Transcendental Aesthetic, and to see why he takes the complete idealist position to be established there. This shows that reading a central part of his argument in the Transcendental Deduction as epistemological is compatible with a metaphysical, idealist reading of transcendental idealism.

At the heart of Immanuel Kant''s critical philosophy is an epistemological and metaphysical position he calls transcendental idealism; the aim of this book is to understand this position. Despite the centrality of transcendental idealism in Kant''s thinking, in over two hundred years since the publication of the first Critique there is still no agreement on how to interpret the position, or even on whether, and in what sense, it is a metaphysical position.Lucy Allais argue that Kant''s distinction between things in themselves and things as they appear to us has both epistemological and metaphysical components. He is committed to a genuine idealism about things as they appear to us, but this is not a phenomenalist idealism. He is committed to the claim that thereis an aspect of reality that grounds mind-dependent spatio-temporal objects, and which we cannot cognize, but he does not assert the existence of distinct non-spatio-temporal objects. A central part of Allais''s reading involves paying detailed attention to Kant''s notion of intuition, and its role in cognition. She understands Kantian intuitions as representations that give us acquaintance with the objects of thought. Kant''s idealism can be understood as limiting empirical reality to that withwhich we can have acquaintance. He thinks that this empirical reality is mind-dependent in the sense that it is not experience-transcendent, rather than holding that it exists literally in our minds. Reading intuition in this way enables us to make sense of Kant''s central argument for his idealism inthe Transcendental Aesthetic, and to see why he takes the complete idealist position to be established there. This shows that reading a central part of his argument in the Transcendental Deduction as epistemological is compatible with a metaphysical, idealist reading of transcendental idealism.

This is the first edited collection devoted entirely to the question of the role of animals in the thought of Immanuel Kant. Though the topic is not one treated systematically in his work, mentions of animals occur throughout his corpus in relation to many of his central concerns. In this volume, a team of leading scholars address issues ranging over Kant''s theoretical and practical philosophy, including questions regarding the possibility of objective representationand intentionality in animals, the role of animals in Kant''s scientific picture of nature, the status of our moral responsibilities to animals'' welfare, and more. It also includes chapters concerning contemporary questions relating to animals and Kantian ethics and metaethics, making a use of Kant''sphilosophy to help contend with one of the most crucial ethics issues facing us today.

This is the first edited collection devoted entirely to the question of the role of animals in the thought of Immanuel Kant. Though the topic is not one treated systematically in his work, mentions of animals occur throughout his corpus in relation to many of his central concerns. In this volume, a team of leading scholars address issues ranging over Kant''s theoretical and practical philosophy, including questions regarding the possibility of objective representationand intentionality in animals, the role of animals in Kant''s scientific picture of nature, the status of our moral responsibilities to animals'' welfare, and more. It also includes chapters concerning contemporary questions relating to animals and Kantian ethics and metaethics, making a use of Kant''sphilosophy to help contend with one of the most crucial ethics issues facing us today.

At the heart of Immanuel Kant's critical philosophy is an epistemological and metaphysical position he calls transcendental idealism; the aim of this book is to understand this position. Despite the centrality of transcendental idealism in Kant's thinking, in over two hundred years since the publication of the first Critique there is still no agreement on how to interpret the position, or even on whether, and in what sense, it is a metaphysical position. Lucy Allais argue that Kant's distinction between things in themselves and things as they appear to us has both epistemological and metaphysical components. He is committed to a genuine idealism about things as they appear to us, but this is not a phenomenalist idealism. He is committed to the claim that there is an aspect of reality that grounds mind-dependent spatio-temporal objects, and which we cannot cognize, but he does not assert the existence of distinct non-spatio-temporal objects. A central part of Allais's reading involves paying detailed attention to Kant's notion of intuition, and its role in cognition. She understands Kantian intuitions as representations that give us acquaintance with the objects of thought. Kant's idealism can be understood as limiting empirical reality to that with which we can have acquaintance. He thinks that this empirical reality is mind-dependent in the sense that it is not experience-transcendent, rather than holding that it exists literally in our minds. Reading intuition in this way enables us to make sense of Kant's central argument for his idealism in the Transcendental Aesthetic, and to see why he takes the complete idealist position to be established there. This shows that reading a central part of his argument in the Transcendental Deduction as epistemological is compatible with a metaphysical, idealist reading of transcendental idealism.

At the heart of Immanuel Kant's critical philosophy is an epistemological and metaphysical position he calls transcendental idealism; the aim of this book is to understand this position. Despite the centrality of transcendental idealism in Kant's thinking, in over two hundred years since the publication of the first Critique there is still no agreement on how to interpret the position, or even on whether, and in what sense, it is a metaphysical position. Lucy Allais argue that Kant's distinction between things in themselves and things as they appear to us has both epistemological and metaphysical components. He is committed to a genuine idealism about things as they appear to us, but this is not a phenomenalist idealism. He is committed to the claim that there is an aspect of reality that grounds mind-dependent spatio-temporal objects, and which we cannot cognize, but he does not assert the existence of distinct non-spatio-temporal objects. A central part of Allais's reading involves paying detailed attention to Kant's notion of intuition, and its role in cognition. She understands Kantian intuitions as representations that give us acquaintance with the objects of thought. Kant's idealism can be understood as limiting empirical reality to that with which we can have acquaintance. He thinks that this empirical reality is mind-dependent in the sense that it is not experience-transcendent, rather than holding that it exists literally in our minds. Reading intuition in this way enables us to make sense of Kant's central argument for his idealism in the Transcendental Aesthetic, and to see why he takes the complete idealist position to be established there. This shows that reading a central part of his argument in the Transcendental Deduction as epistemological is compatible with a metaphysical, idealist reading of transcendental idealism.

This is the first edited collection devoted entirely to the question of the role of animals in the thought of Immanuel Kant. Though the topic is not one treated systematically in his work, mentions of animals occur throughout his corpus in relation to many of his central concerns. In this volume, a team of leading scholars address issues ranging over Kant's theoretical and practical philosophy, including questions regarding the possibility of objective representation and intentionality in animals, the role of animals in Kant's scientific picture of nature, the status of our moral responsibilities to animals' welfare, and more. It also includes chapters concerning contemporary questions relating to animals and Kantian ethics and metaethics, making a use of Kant's philosophy to help contend with one of the most crucial ethics issues facing us today.