This new, thoroughly revised and re-written variation of Aesthetics and subjectivity brings brand new the unique book's account of the trail of German philosophy from Kant, through Fichte and Holderlin, the early Romantis, Schelling, Hegel, Schleimacher, to Nietzsche, in view of modern historic study and modern arguments in philosophy and thought within the humanities.
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Additional resources for Aesthetics and Subjectivity : From Kant to Nietzsche (2nd edition)
The third Critique tries to link this sense of the higher purpose of rational beings to the sensuously based experience of both natural and artistic beauty. Such experience is grounded in the pleasure derived from contemplating how each part of the object contributes to the whole of that object without losing its own value – how each part can be both a means and an end in itself. This contemplation involves both intuition of the object and a relationship to the object which is not based upon reducing the intuition to what it has in common with other intuitions.
As we have seen, in the CPR the world did not just consist in chains of endless random diﬀerences precisely because the subject is supposed to establish its own identity by the way in which it synthesises the ‘sensuous manifold’ into something reliably knowable. At this level the later Heidegger’s critique of Kantian philosophy’s ‘subjectiﬁcation of being’, the making of the truth of being into a function of the subject, seems appropriate in certain respects. However, the purpose of the subject’s syntheses could not be established in the terms of the understanding.
All the laws of nature we think we possess are based on intuitions which ﬁll concepts, thus on what Kant means by ‘reality’, in the particular sense we examined above, and reality is contingent. We therefore have no cognitive grounds in Kant’s terms for regarding nature as a uniﬁed system. In order to confront this problem Kant introduces the second form of judgement, ‘reﬂective’ judgement, whose task is to move from the particular to the general. This entails presupposing a higher principle inherent in nature, as otherwise nature becomes merely a ‘labyrinth of the multiplicity of possible particular laws’ (CJ p.