Prolegomena to any future metaphysics that will be able to come forward as science (1783)

Kant, Immanuel; Allison, Henry E.; Heath, Peter; Hatfield, Gary; Friedman, Michaël

doi:10.1017/cbo9780511498015.003

Cited by 71 publications

(77 citation statements)

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“…In what follows, therefore, I focus on the enantiomorphic relations of asymmetric objects in object-centered space, rather than on mirror reflections in environment-centered space. As Immanuel Kant (1783Kant ( /1997) long ago observed, asymmetrical enantiomorphs invite the paradox that they appear to have the same shape; for every edge, corner, or surface on one, there is a corresponding edge, corner, or surface on the other.' Yet they are not the same, since you cannot align them point for point by a rigid rotation and translocation.…”

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confidence: 99%

Much ado about mirrors michael

Corballis

2000

Psychon Bull Rev

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As Alice long ago discovered, the world in the mirror is very like the real world, but there are some subtle changes. People who wear their watches on their left wrists are now seen wearing them on the right, writing is miraculously reversed, and American automobiles seem to have become anglicized, with their steering wheels on the wrong side. Although Lewis Carroll (1872) did not explicitly mention it, the obvious interpretation is that everything in the mirror world has been left-right reversed. There has been much discussion as to why mirrors should single out the left-right dimension, and not the up-down or back-front ones, for special treatment. In the most recent attack on this vexed problem, Takano (1998) has identified six past hypotheses as to why this might be so, suggested that none ofthem is adequate, and then proposed I am grateful to John T. Wixted, Reg Morris, Bill Ittelson, and an anonymous referee for helpful comments. Bill Ittelson continued to correspond with me, and was especially generous in helping me clarify several points, although we continue to disagree on a relatively minor issue. Correspondence should be addressed to M. C. Corballis, Department of Psychology,University of Auckland, Private Bag 92019, Auckland, New Zealand (e-mail: m.corballis@auckland.ac.nz).that mirrors accomplish no fewer than four different kinds of reversal, which he calls Type I reversal, Type II reversal, Type III-I reversal, and Type III-II reversal.Takano essentially argues that the nature of the mirror image relation can be understood differently depending on where the mirror is located and on what it is that is viewed in the mirror. In particular, he distinguishes between a mirror that is facing a person and a mirror that is beside the person, and between the person's perception of him/herself and the perception of printed words held up to the mirror-it is the combination of these four conditions that make up Takano's four cases. Thus, Type I reversal is the reversal that we see when we directly confront a mirror, Type II reversal is the reversal of alphanumeric characters held in front of a mirror, Type III-I reversal we see when we stand shoulder to the mirror, and Type III~II reversal is the reversal ofscript on a page held by the viewer standing alongside the mirror.One objection to this approach is simply its lack of parsimony. If taken to the limit, it would imply a different account for every placement of the mirror, including a mirror that is directly above or underneath the viewer (which Takano does briefly consider), or indeed at any other angle. Further, Takano seems to restrict his analysis to a self-reflection in the mirror and to the reflection of print on a page held up by the viewer, thereby neglecting what mirror reflection does to the myriad ofother objects that populate our lives. More importantly, I believe that he has failed to grasp that the relation between an object and its mirror image has a quality that is quite independent of where the mirror is placed. Indeed it is this relation t...

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confidence: 99%

Much ado about mirrors michael

Corballis

2000

Psychon Bull Rev

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“…"I freely admit", said Kant in 1781, "that it was David Hume's remark that first, many years ago, interrupted my dogmatic slumber" (Kant, 1781). The "spark" to which he referred was Hume's incendiary notion that though we might reasonably expect Causality to work most of the time-there can never be any guarantee that it would, certainly never a scientific guarantee.…”

Section: Kant's Dogmatic Slumbersmentioning

confidence: 99%

The Scientific Evidence That “Intent” Is Vital for Healthcare

Johnson¹

2017

OJPP

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THINKING cannot occur without electrons, a point philosophically, scientifically and irrefutably confirmed for all, by the Electroencephalogram (EEG). However for 100 years, electrons and their ilk have scrupulously obeyed the Uncertainty Principle. Probability rules. The way human beings reason is by concluding that if event B is seen to follow cause A, it will do so again tomorrow-electrons don't even support this today. Hume's critique of causality which Kant failed to refute, gains traction from Quantum Mechanics. Despite needing to insert the word "probably" into every human reasoning, healthcare demonstrates an element of unexpected stability. The label "intent" is expanded to cover this anomaly, endeavouring to highlight how living cells cope with the impact of this unknowability, this Uncertainty. Mental health follows suit, though here the uncertainty comes additionally from "blockage" of the frontal lobes consequent upon trauma/terror. The collapse of today's psychiatry is pathognomonic, and medically solipsistic. The role of "intent", and its close relative, consent, are offered as remedies, not only for mental disease, relabelled here "social defeat", but also for the global disease of violence, culminating in the biggest health threat of them all, thermonuclear war.

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“…The apprehension of the sensuous Rav through the categories constitutes it into a distinct object which Kant designates as "phenomenon." In this way, the categorical constitution creates an understandable world that is subject to the laws of science which stem from the structure of reason itself (Kant 2004). But this constitution of a meaningful world is essentially violent since it entails the reduction of ha-Rav.…”

Section: The Violence Of the Fathermentioning

confidence: 99%

Beuys� Chair and the Violence of the Other: Toward a Theory of Aesth-ethics

Pimentel

2017

Performance Philosophy

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It would seem that no other artist has succeeded in harnessing his art to social and political engagement better than Joseph Beuys. This mainly holds true for Beuys' performance art (Aktion) of the 1960s and 70s that contributed greatly to the institutionalization of performance as a legitimate form of artistic expression. Beuys was not the first artist to practice performance: he was preceded by artists from the beginning of the 20 th century such as Hugo Ball, Filippo Marinetti, and Tristan Tzara. However, while these artists viewed performance as an experimental form of art that addressed a limited and elitist audience and generated enigmatic meaning, Beuys turned performance into a form of art that addressed a much wider audience and generated a much more accessible and communicative meaning.Beuys' performance art is also distinguished by its engagement with pedagogy and politics. As shown by Cornelia Lauf, Beuys does not differentiate between his teaching and his artistic work, often mixing them together in various ways. For example, he includes relics of his teaching practice, such as a drawing board, in his performances (Lauf 1992, 16). Similarly, as illustrated by Caroline Tisdall, Beuys does not differentiate between an act of performance and a political act. His performances practice the politics of disseminated power, and in this way, they continually challenge the common notion of democracy, while transporting it to radical democracy (Tisdall 1998).

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Prolegomena to any future metaphysics that will be able to come forward as science (1783)

Cited by 71 publications

References 0 publications

Much ado about mirrors michael

Much ado about mirrors michael

The Scientific Evidence That “Intent” Is Vital for Healthcare

Beuys� Chair and the Violence of the Other: Toward a Theory of Aesth-ethics

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