The Nature of Transcendental Arguments

Sacks, Mark

doi:10.1080/09672550500321502

Cited by 35 publications

(6 citation statements)

References 30 publications

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“…6 Not by chance, if Kant was categorical on one thing about transcendental argumentation, it is that transcendental proofs can never be understood in merely conceptual terms, for they essentially contain an appeal to possible experience (A782-3/ B810-1). 7 Among the Kantian critics of a merely conceptual construal of transcendental argumentation, Mark Sacks (2005) stands out. According to Sacks, as long as we take transcendental arguments as merely deductive procedures, what is distinctly "transcendental" about them gets lost.…”

Section: Transcendental Argumentsmentioning

confidence: 99%

“…To appreciate the strength of Sacks' point, take for example Kant's "argument for substance" in his First Analogy of Experience, which is one of Sacks' own examples of a transcendental argument (see Sacks, 2005;2006). According to Sacks, there is no analytic route leading us from the concept of a 'change' employed there by Kant to the concept of a 'substance' -the concept, that is, of an abiding something underlying change as a necessary condition of its representation.…”

Section: Transcendental Argumentsmentioning

confidence: 99%

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Wittgenstein’s Transcendental Thought Experiment in Ethics

Nota¹

2022

Phenomenology &Amp; Mind

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In this essay, I argue that Wittgenstein attempted to clarify ethics through a procedure that, by analogy with “transcendental arguments”, I call “transcendental thought experiment”. Specifically, after offering a brief perspectival account of both transcendental arguments and transcendental thought experiments, I focus on a thought experiment proposed by Wittgenstein in his 1929 Lecture on Ethics, arguing that it deserves the title of “transcendental”.

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Section: Transcendental Argumentsmentioning

confidence: 99%

Section: Transcendental Argumentsmentioning

confidence: 99%

Wittgenstein’s Transcendental Thought Experiment in Ethics

Nota¹

2022

Phenomenology &Amp; Mind

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“…For one, what there is for armchair reflection to do here is contentious. Philosophers’ own aims may require empirical data and analysis (Ameriks 1978; Cassam 2007; Pereboom 1990; Piché 2016; Sacks 2000, 2005). More generally, does philosophy concern itself primarily with nonempirical stuff (concepts, words, meanings, logic, introspection, intuition, thought experiments, metaphysics), or primarily with empirical stuff, with the world itself, like science?…”

Section: Sociology and Philosophymentioning

confidence: 99%

Making Things Possible

Abend

2020

Sociological Methods & Research

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I argue that what-makes-it-possible questions are a distinct and important kind of sociological research question. What is social phenomenon P made possible or enabled by? Results won’t be about P’s causes and causal relationships, but about its enablers and enabling relationships. I examine the character of what-makes-it-possible questions and claims, how they can be empirically investigated, and what they’re good for. If I’m right, they provide a unique perspective on social phenomena, they show how the social world doesn’t come ready-made, and they open up new avenues for research.

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“…In “The Nature of Transcendental Arguments,” Mark Sacks writes: “Any experience must be internally structured, or articulated, on pain of it not qualifying as an experience at all: without that articulation, sufficient to distinguish one type of experience from another, there would not be anything it is like for the experiencing subject to undergo it. But saying that experience must be articulated is not the same as saying that it must be linguistically articulated, or indeed linguistically articulable by the subject in question; it is not even to say that that articulation is fully cognitive” (, 444). Concerning our current project, Sacks's passage indirectly raises a very important issue.…”

Section: Realism Nominalism and Social Influences On Experiencementioning

confidence: 99%

Does Philosophy Require a Weak Transcendental Approach?

Reider¹

2017

Metaphilosophy

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Despite any shortcomings of Kants transcendental philosophy, the spirit (rather than the letter) of Kants approach is correct. In particular, Kant is correct to believe (1) an accurate account of the types of "access" humans possess to internal and empirical content should form the groundwork for epistemic and ethical investigation and (2) epistemic and ethical investigations cannot successfully circumvent this groundwork. In this context, the term "access" concerns the mental processes that render internal and external experience possible. In supporting the above claims, this article outlines and defends what can be considered a weak version of Kants transcendental approach. This weaker approach does not require the achievement of synthetic a priori judgments, which permit deductive conclusions concerning possible experience (as opposed to a strong approach, which maintains these requirements).

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The Nature of Transcendental Arguments

Cited by 35 publications

References 30 publications

Wittgenstein’s Transcendental Thought Experiment in Ethics

Wittgenstein’s Transcendental Thought Experiment in Ethics

Making Things Possible

Does Philosophy Require a Weak Transcendental Approach?

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