Реферат: The Architectonic Form Of Kant
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’s Copernican System Essay, Research Paper
The Architectonic Form of Kant’s Copernican System
Human reason is by nature architectonic. That is to say, it regards all our
knowledge as belonging to a possible system. [Kt1:502]
The previous chapter provided not only concrete evidence that Kant’s
System is based on the principle of perspective [II.2-3], but also a general
outline of its perspectival structure [II.4]. The task this sets for the
interpreter is to establish in greater detail the extent to which the System
actually does unfold according to this pattern. This will be undertaken
primarily in Parts Two and Three. But before concluding Part One, it will
be helpful to examine in more detail the logical structure of the relationships
between the various parts of Kant’s System, and how they fit together to
compose what we have called Kant’s ‘Copernican Perspective’.
Kant rather boldly compares the contribution made to philosophy by
Kt1 with that which Copernicus made to astronomy. Copernicus explained
‘the movements of heavenly bodies’ (i.e., of the planets, stars and sun) by
denying ‘that they all revolved round the spectator’ (i.e., the earth), as they
indeed appear to do, and suggesting instead that the earth and other planets
revolve around the sun while the stars remain at rest. Likewise, Kant
attempts to explain our knowledge of objects in general by denying ‘that all
our knowledge must conform to objects’, as it indeed appears to do, and
suggesting instead ‘that objects must conform to our knowledge’ [Kt1:xvi;
cf. Kt65:83]. This metaphor, expressing the difference between appearance
and reality in the theories of both Copernicus and Kant, suggests the
Figure III.1: The Two Aspects of a Copernican Revolution
These diagrams can be used to represent Kant’s Copernican revolution
simply by replacing ‘earth’ with ’subject’ and ’sun’ with ‘object’, and by
stipulating that motion represents the active, determining factor in
knowledge, while rest represents the passive factor. As a result, (a) would
depict the ordinary person’s (as such, quite legitimate) Empirical
Perspective on the world, while (b) would depict the philosopher’s special
The ‘change in perspective’ [Kt1:xxii] required by the philosopher’s
switch from (a) to (b) is the revolutionary ‘touchstone’ of Kant’s entire
System [see II.1], for it reveals that ‘we can know a priori of things only
what we ourselves put into them’ [xviii]. The philosopher’s primary
attention, therefore, is directed away from the objects of knowledge and is
focused instead on the subject (i.e., on humanity) and our mental activities.
On this point, at least, there is widespread agreement among interpreters.
Kant’s Copernican revolution has been said to consist, for example, in
human knowledge can only be understood if we hypothesize the activities of
the epistemological conditions for knowing natural entities are at the
same time the ontological conditions for their existence as such [i.e.,
the universality and necessity of synthetic a priori propositions as
established by … critical argumentation are … specifically relativized to the
workings of the human intellect [R4:318; cf. 321];
the objects of human knowledge can only be legitimately [described] …
if they are ‘considered’ in relation to the human mind and its conceptual
Unfortunately, the agreement among Kant-scholars on general matters
such as this does not carry over into matters of detailed interpretation or
critical evaluation. Indeed, inasmuch as Kant never provides a thorough and
consistent explanation of the logical relationships between the many
constitutive ‘elements’ in his three Critiques–such as those in Kt1
concerning knowledge, which he discusses in the Transcendental Doctrine
of Elements,2 there will probably never be widespread agreement
concerning their intended meanings and relative importance. But in spite of
the negative answer which the consensus of two centuries of interpretive
scholarship has given to the question of the unity of Kant’s System [cf.
I.1], it seems incongruous to regard Kant as a ‘megaphilosopher’ and yet to
confess that he failed in so basic a task. I shall therefore attempt in this
chapter to reveal the architectonic unity of his entire System by providing an
outline of its formal structure. My underlying goal will be to set the stage
for an analysis of the content, and thus of the detailed arguments, of the
three Critical systems [see Part Three]–one which could serve not only to
facilitate more widespread agreement among interpreters, but also to help us
understand why Kant believed his ‘critical philosophy opens up the
prospect of permanent peace among philosophers’ [Kt33:416(288); see
Название: The Architectonic Form Of Kant
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