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On this topic I will offer, in a Kantian spirit, an anecdote of the kind which, occurring in great quantities, disposes the mind to a sort of belief. It is not given as evidence to go to a jury, for I only received it from the lips of a very gallant and distinguished officer and V.C., whose own part in the affair will be described.
And finally we are guided by the Kantian antinomy regarding the conditions of what is “given.” It destroys the charm of the “purely causal” point of view by showing that this in itself cannot be made complete and is therefore contradictory.
Willy-nilly, the author of the Critique of Pure Reason has been compelled to put on the field-grey uniform. Have not his German commentators insisted that the Prussian army is the most perfect realisation of Kant's thought? For, they tell us, in the Prussian army the sentiment of Kantian duty has become a living reality.
Fichte is a Kantian in about the same sense that Plato was a Socratic. Instead of taking up and developing particular critical problems he makes the vivifying kernel, the soul of criticism, his own. The world can be understood only from the standpoint of spirit, the spirit only from the will. The ego is pure activity, and all reality its product.
The doctrine, often spoken of as the Neo- Kantian or the Neo-Hegelian, may be said to be influenced by Kant, so far as concerns metaphysical theory, but its ethical character is more properly Hegelian and suggests in many particulars that great German philosopher's "Philosophy of Right."
Here the formal correctness of the method of inference is not open to attack. This is the famous doctrine of the conflict of the four cosmological theses and antitheses or of the Antinomy of Pure Reason, the discovery of which indubitably exercised a determining influence upon the whole course of the Kantian Critique of Reason, and which forms one of its poles.
In truth, I will not keep back from you that the assertions which follow rest chiefly upon Kantian principles; but if in the course of these researches you should be reminded of any special school of philosophy, ascribe it to my incapacity, not to those principles.
The importance of these men, moreover, lies more in the sphere of social philosophy than in the sphere of noëtics. Of the three greatest Italian philosophers of this century, Galluppi, Rosmini, and Gioberti, the first named is more in sympathy with the Kantian position than he himself will confess.
Schiller's interest was at once aroused by this remark, although as a thorough Kantian he could not conceal his doubts whether the kind of thing indicated by Goethe was within human capacity. Goethe began to explain himself further, and so the discussion proceeded, until the speakers arrived at Schiller's house.
We perceive it when we place ourselves in duration in order to go from that duration to moments, instead of starting from moments in order to bind them again and to construct duration. Yet it was to a non-temporal intuition that the immediate successors of Kant turned, in order to escape from the Kantian relativism.
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