Alfredo Ferrarin Knihy

Die in fünfjährigem Turnus im Auftrag der Kant-Gesellschaft durchgeführten Internationalen Kant-Kongresse sind weltweit die größten Philosophietagungen, die einem einzelnen Denker, seinem Werk und seiner Wirkung gewidmet sind. Die fünf Bände des XI. Internationalen Kant-Kongresses, der 2010 in Pisa stattgefunden hat, präsentieren unter dem Titel „Kant und die Philosophie in weltbürgerlicher Absicht„ insgesamt 25 Hauptvorträge und 341 Beiträge aus 14 Sektionen. Aus über 700 Einreichungen wurden von internationalen Gutachtern die Beiträge ausgewählt, die folgenden Sektionen zugeordnet sind: Kants Begriff der Philosophie; Erkenntnistheorie und Logik; Ontologie und Metaphysik; Ethik; Recht und Gerechtigkeit; Religion und Theologie; Ästhetik; Anthropologie und Psychologie; Politik und Geschichte; Wissenschaft, Mathematik, Naturphilosophie; Kant und der Leibnizianismus; Kant und die philosophische Tradition; Kant und Schopenhauer; Kant und die Folgen. Erstmals gibt es aufgrund einer Kooperation mit der Schopenhauer-Gesellschaft eine Sektion zu „Kant und Schopenhauer“.

Hegel is, arguably, the most difficult of all philosophers. Interpreters have usually approached him as though he were developing Kantian and Fichtean themes. This book is the first to demonstrate in a systematic way that it makes much more sense to view Hegel's idealism in relation to the metaphysical and epistemological tradition stemming from Aristotle. No serious student of Hegel can afford to ignore this major new interpretation. It will also be of interest in such fields as political science and the history of ideas.

The goal of the present book is nothing less than to correct what Alfredo Ferrarin calls the standard reading of Kant s. Ferrarin argues that this widespread form of interpretation has failed to do justice to Kant s philosophy primarily because it is rooted in several uncritical and unjustified assumptions. Two are particularly egregious: a compartmentalization of the First Critique, and an isolation of each Critique from the others. Ultimately these two assumptions cause one to lose sight of the fact that the cognitive/epistemological functions laid out in the Transcendental Aesthetic and Analytic are functions of an overarching pure reason of which the constitution of experience (and of a science of nature) is only one problem among others. This book, by contrast, argues that the main problem, which pervades the entire first critique, is the power that reason has to reach beyond itself and legislate over the world. Ferrarin pays close attention to both the Transcendental Dialectic and the Doctrine of Method where Kant lays out his conception of cosmic philosophy as embodied in the ideal philosopher."

Che rapporto c'è tra il pensare e l'io nella filosofia di Hegel? Sapere concettuale e autocoscienza individuale rimandano l'uno all'altra? Che nesso possiamo stabilire tra pensiero e realtà in una logica dialettica? Come funziona il pensiero secondo Hegel, e perché sembra godere di primarietà su ogni altra realtà? Il volume discute questi temi attraverso una lettura complessiva della filosofia hegeliana e mostra come sia necessario invertire la concezione ordinaria del pensiero (i concetti come proprietà di una coscienza o io contrapposto al mondo dato) per comprendere il rapporto tra autocoscienza e riconoscimento, la primarietà della logica, la spontaneità e la reificazione del pensiero, il linguaggio della filosofia, il rapporto tra il logico che anima il mondo e le forme soggettive della sua manifestazione. Conclude il libro un confronto analitico tra il concetto di ragione hegeliano e quello kantiano