| |
Question of the existence | |
|
|
|
|
|
|
|
|
|
|
|
|
|
 | Of the man to freedom |  | Kant makes freedom the key
of all philosophy.
The direction of its revolution copernician,
it is to place self-determination
in the center of all, so that the man is ordered with itself.
|  | Three questions of Hume
The introduction of the concept of subject in philosophy (the man considered in logical terms compared to the object) caused upheavals. Through the three questions which it raised, David Hume (1711- 1776), founder of empiricism *, is the exemplary illustration.
It is for that that Kant (1724-1804) thanked for having awaked it for its "dogmatic sleep". Firstly, Hume,weconfer far too much to be * with nature *. But, what points out makes it possible to believe that it has some? For example, because we see the sun rising tous.les.jours, we conclude from it that it will rise tomorrow. Order that we do believe to detect in the things, we deduce a system from it from causes and from this system of causes let us draw we from the predictions?
And if all that were without base?
And if the sun did not rise tomorrow, because there is no order nor causes in nature, but simply a chaos which we do not want to see.
Secondly, we confer far too much to be on the subject. Isn't all changing into him?
Isn't it illusory to lend an identity to him, whereas it is a series of moving states returning, like nature, with a chaos?
Thirdly, acting of the relation sujet/objet, we swim there too in full idealism, by imagining an order of the subject meeting miraculeusement the order of the objects because of a general order guiding all things.
Isn't this more the order of our socially ordered practices which causes the order that we believe to find in the things as in ourselves?
|
"One admitted up to now
that all our
knowledge
were to be regulated
on the objects...
That one seeks
thus once
if we would not be
happier in
problems
metaphysics
by supposing that
objects
are regulated on
our knowledge.
Because, it goes from there here
like first
idea of Copernic. "
Kant,
preface 2e edition (1787)
Critical of the pure reason.
"the first which showed
the isosceles triangle
like Thalès,
was struck
of a great light;
because, it found that it
was not to stick
so that it saw in the figure, but that it had to build
this figure with the means
the EC what it thought.
In the same way,Galileo,
Torricelli and Stahl
understood that
the reason does not see
that this qu ' it produces
itself
according to its own plans...
and that it must force
nature to answer
has its questions,
instead of leaving itself
to lead by it "
Kant,
preface 2e edition (1787)
Critical of the pure reason. | It is while becoming
autonomous like nature
that one manages to decipher
secrecies of this one. |
|
| | The transcendantal Hume is right to raise these questions, known as Kant, because it hustles all dogmatisms thus *.
But it makes Triple error. When one poses that nature is without rules, how can one do it if not because one has the direction of the rule in us which enables us to judge his absence?
And when we note that the subject changes, how can us do it if not because we have the direction of the subject and what does not change?
Thus, isn't this because we consider an agreement possible between us and the world which this agreement exists?
In fact, specifies Kant, Hume passed beside the transcendantal *, i.e. conditions of possibility which enable us to judge.
| | The revolution copernician
Upon this criticism, Kant follows three capital remarks
- far from being chaotic, nature autonomous, i.e. is controlled by its own laws;
- far from being scattered, the subject is him also autonomous;
- far from being the product of socially ordered practices, the report/ratio of the man in the world is that of two car
nomies: that of the world and that of the subject.
The man manages to include/understand the autonomous operation of the world, when it becomes itself autonomous.
Thus, according to Kant, it is becauseCopernic(1473-1543) andGalileo(1564-1642) knew to be free like Thalès (fine VIIe-beginning of the Life front century. J.-C.) at the origin, while resting only on themselves, that modern science could be born.
Just as Copernic discovered as the Earth turned around the Sun by an act of autonomy of the spirit, it matters that philosophy becomes autonomous and turns around the sun of freedom.
|  |
|
