Über die Autorin bzw. den Autor

Paul Guyer is professor of philosophy and the Florence R. C. Murray Professor in the Humanities at the University of Pennsylvania. The author of eight previous books on Kant, he is also general coeditor of "The Cambridge Edition of the Works of Immanuel Kant".

Von der hinteren Coverseite

"This is an excellent book. Extending the discussion of the Kant-Hume relationship to moral philosophy, teleology, and aesthetics is novel, important, and interesting. Guyer's knowledge of Kant's texts and his sensitivity to their nuances, developments, and philosophical import are evident throughout."--Eric Watkins, University of California, San Diego

"Clear and comprehensive, this book demonstrates a level of expertise in both Kant and Hume studies that would be very difficult to match. It will become required reading for scholars wanting to understand the complex relationship between these two seminal modern thinkers--in ethics and aesthetics as well as in metaphysics and epistemology. It also persuasively makes the case for thinking of Kant's agenda as at least partly dictated by a desire to respond to Hume on various issues."--Andrew Chignell, Cornell University

Aus dem Klappentext

"This is an excellent book. Extending the discussion of the Kant-Hume relationship to moral philosophy, teleology, and aesthetics is novel, important, and interesting. Guyer's knowledge of Kant's texts and his sensitivity to their nuances, developments, and philosophical import are evident throughout."--Eric Watkins, University of California, San Diego

"Clear and comprehensive, this book demonstrates a level of expertise in both Kant and Hume studies that would be very difficult to match. It will become required reading for scholars wanting to understand the complex relationship between these two seminal modern thinkers--in ethics and aesthetics as well as in metaphysics and epistemology. It also persuasively makes the case for thinking of Kant's agenda as at least partly dictated by a desire to respond to Hume on various issues."--Andrew Chignell, Cornell University

Auszug. © Genehmigter Nachdruck. Alle Rechte vorbehalten.

Knowledge, Reason, and Taste

Kant's Response to HumeBy Paul Guyer

Princeton University Press

Copyright © 2008 Princeton University Press
All right reserved.
ISBN: 978-0-691-13439-0

Introduction

IN THE Prolegomena to Any Future Metaphysics that could come forth as Science that he published in 1783 in the hope of both defending and popularizing the Critique of Pure Reason that he had published two years earlier, Immanuel Kant famously wrote "I freely admit that the Erinnerung of David Hume was the very thing that many years ago first interrupted my dogmatic slumber and gave my investigations in the field of speculative philosophy a completely different direction" (Prolegomena, Preface, 4: 260). I have left Erinnerung, which typically means "recollection" or "remembrance," but could also mean "reminder" in the sense of "admonition," untranslated in order to sidestep a scholarly debate about chronology-did Kant mean that it was only the recollection of Hume some years after he had first read the early German translations that interrupted his dogmatic slumbers, or did he mean that the admonition of Hume had interrupted his dogmatic slumbers as soon as he read him, many years before writing the Critique of Pure Reason and the Prolegomena? What is important for my purposes in this collection of essays is that, however he got there, by the time Kant reached his philosophical maturity at least one way he conceived of his philosophical task was that of putting key principles on more secure foundations than all those earlier ones that Hume had shown to rest not on reason but at best on experience and custom, and at worst on mere dogmatism.

What principles? Kant repeatedly stated that Hume had cast doubt on whether the concept of causation expresses a genuine necessity that is "thought through reason a priori ... and has an inner truth independent of all experience" (Prolegomena, Preface, 4: 249), and settled instead that it expresses nothing more than our own feeling of necessitation in response to the frequent association or repetition of impressions of external objects. He clearly thought that Hume had raised a genuine problem about the real foundations of the concept of causation and the necessary truth of both the general principle that every event has a cause as well as particular causal laws, and thought that Hume had not sufficiently resolved this problem, although Hume himself may have been content with his solution. But Kant also held that Hume had put his finger on a more general problem without realizing what he had done:

Thus I first investigated whether Hume's objection could be made general, and I soon found that the concept of the connection of cause and effect is far from being the only one by means of which the understanding thinks the connections of things a priori for itself, rather that metaphysics consists entirely of such concepts. I sought to assure myself of their number, and since this succeeded according to my wish, namely from a single principle, I went on to the deduction of these concepts, from which I was assured that they were not derived from experience, as Hume had worried, but had arisen from the pure understanding. This deduction, which seemed impossible to my acute predecessor, and which no one other than him had ever even thought about, although everyone had confidently used the concepts without asking on what their objective validity is grounded, this, I say, was the most difficult thing that could ever be undertaken in behalf of metaphysics; and what is the worst thing about it is that metaphysics, no matter how much of it is everywhere available, could not give me the least assistance, since this deduction must first establish the possibility of a metaphysics. Now since I was successful in the solution of the Humean problem not just in a special case but with regard to the entire faculty of pure reason, I could thus take sure although always slow steps in order finally to determine the entire scope of pure reason in its boundaries as well as to determine its content completely and in accordance with universal principles, which was then the very thing that metaphysics needed in order to execute its system in accordance with a secure plan. (Prolegomena, Preface, 4: 260-61)

In this statement and others like it (Pure Reason,B 19,A 764- 68/B 792-96; Practical Reason, 5: 13, 5: 50-57), Kant claims that the doubts Hume had raised about the existence of an a priori concept and principle of causation were only an example of the kind of doubts that could be and indeed should be raised about the previously merely dogmatic foundations of all the central concepts of metaphysics, and that none of these concepts and principles could be secure until they had all been given a proper foundation or "deduction" by Kant himself. As Kant rightly points out, Hume had raised no objection to our ordinary use of causal concepts and beliefs and, by implication, our ordinary use of the other concepts and beliefs that are in the same boat, nor did Kant himself think that scientists in their laboratories or craftsmen in their shops have to suspend all their activities until their key concepts had been put on a sound footing. But in his view Hume had without realizing it raised a challenge for all of metaphysics that had to be answered before philosophy could proceed. Moreover, Kant held that unless the metaphysical concepts at stake were both properly founded and properly limited, that is, restricted to the properly demarcated sphere of human experience, perfectly reasonable doubts about their cognitive value beyond this sphere could end up undermining our confidence in their use within this sphere, and thus cast doubt about our use of these concepts for the purposes of ordinary cognition and ordinary science after all. Thus, in a crucial passage in the Critique of Pure Reason, Kant writes about Hume, whom he calls "perhaps the most ingenious of all skeptics" (A 764/B 792), that:

The skeptical aberrations of this otherwise extremely acute man, however, arose primarily from a failing that he had in common with all dogmatists, namely, that he did not systematically survey all the kinds of a priori synthesis of the understanding ... had he done so ... He would thereby have been able to mark out determinate boundaries for the understanding that expands itself a priori and for pure reason. But since he merely limits our understanding without drawing boundaries for it, and brings about a general distrust but no determinate knowledge of the ignorance that is unavoidable for us, by censuring certain principles of the understanding without placing this understanding in regard to its entire capacity on the scales of critique, and, while rightly denying to understanding what it really cannot accomplish, goes further, and disputes all its capacity to extend itself a priori without having assessed this entire capacity, the same thing happens to him that always brings down skepticism, namely, he is himself doubted, for his objections rest only on facta, which are contingent, but not on principles that could effect a necessary renunciation of the right to dogmatic assertions. (A 767-68/ B 795-96)

Kant recognized that Hume had been satisfied with his own explanation of key concepts and principles as resting on "nothing but a custom arising from its experience and its law," and thus as "merely empirical, i.e., intrinsically contingent rules, to which we ascribe a supposed necessity and universality" (A 765/B 793), and he recognized that Hume had used his empirical derivation of such concepts and principles to argue that we could not apply them to objects of which we have no experience. Thus, Kant recognized that it was the intended payoff of Hume's philosophy that we cannot use our empirically grounded principle that every event has a cause to infer that the whole world has a unique cause of a sort that we have never directly experienced, namely God. However, Kant also believed that without a clear demarcation between the realm of human experience within which the principle of causation and all the other fundamental principles of human thought apply and the realm beyond experience where we can doubt that those principles apply, there is no barrier to prevent our skepticism about the validity of those principles in the latter realm from splashing back and undermining our confidence in the validity of those principles in the former realm, and with no foundation for those principles within the former sphere but mere "custom and experience," Hume would have no way to resist this gastric reflux of doubt. Thus, although Hume advocated only "mitigated scepticism" as "the limitation of our enquiries to such subjects as are best adapted to the narrow capacity of human understanding" (Enquiry I, Section 12, Part 3, p. 120), Kant nevertheless felt justified in calling him the "most ingenious of all skeptics."

As we will see in chapter 2, Hume had raised a more general challenge to our most fundamental concepts and principles than Kant seems to have realized. Kant's acquaintance with Hume's works during the crucial years of his own philosophical development was incomplete: Hume's Enquiry (originally Philosophical Essays) concerning Human Understanding, first published in 1748, was translated into German in 1755, and Kant is known to have owned this early translation of the first Enquiry at the time of his death and reasonably presumed to have read it much earlier in his life, in all likelihood very soon after it came out. But under the rubric of "Sceptical Doubts concerning the Operations of the Understanding," Section 4 of the first Enquiry focuses almost exclusively on Hume's worries about causation, and under the title of "Sceptical Solution of these Doubts"-a title to which Kant could certainly have appealed for his own characterization of Hume as a skeptic-the first Enquiry provides only Hume's empirical account of our belief in causation. Hume's original Treatise of Human Nature, by contrast, very clearly raises doubts not only about our concept of and beliefs about causation but also about our concepts of and beliefs in external objects and an enduring self, and moreover notoriously regards those concepts and beliefs as much more problematic than the concept of and belief in causation, with his account of which Hume was entirely satisfied. However, the Treatise was not translated into German in its entirety until long after Kant had completed his work on the Critique of Pure Reason. At the time that he wrote the Critique, Kant is thought to have had anything approximating firsthand knowledge of the Treatise only through Johann Georg Hamann's translation of Book I, Part IV, Section 7 of the Treatise, published in a Knigsberg newspaper in 1771. In this section, Hume gives his famous argument that while "reason is incapable of dispelling" the "clouds" of skeptical doubts, "nature herself," in the form of riverside walks and nice evenings of dinner, backgammon, and conversation, "suffices to that purpose," but he does not restate the particular skeptical doubts about self and object as well as about causation that he had earlier raised. Nevertheless, I will propose, the philosophical approach Kant developed for showing that our concept of and beliefs about causation have a foundation that Hume denied they have also provides Kant with an approach for addressing the concerns Hume raised about external objects and the self-so even though Kant did not know that Hume had generalized his skeptical doubts about causation as Kant thought he should have, the general approach to grounding metaphysical concepts and principles Kant developed in response to Hume's worries about causations does address the other problems that Hume himself had raised. Thus Kant was wrong to think that Hume had not generalized his problem about causation, but right to think that he himself had developed a general method for addressing the generalization of Hume's problem.

Beyond showing that Kant did indeed generalize Hume's problem about causation and was stirred by his Erinnerung of that problem to develop a general foundation for other theoretical concepts such as those of self and object, I will also suggest that much of Kant's philosophy beyond theoretical metaphysics can be read as a response to Hume, specifically that important elements of Kant's moral philosophy, his aesthetics, and his teleology can also be fruitfully read as responses to Hume. By saying this I by no means intend to say that in all these other parts of his philosophy Kant exclusively or even foremost intended to respond to Hume, any more than I mean to suggest that Kant was concerned with Hume alone in this theoretical philosophy. While he was not a learned historian of philosophy, Kant was broadly acquainted not only with the German philosophy of his own century but also with a vast array of European philosophy, science, and thought of both the seventeenth and eighteenth centuries. Thus, his interlocutors and targets in theoretical philosophy include Descartes, Leibniz, Wolff, Baumgarten, Crusius, and Mendelssohn as well as Locke, Berkeley, and Hume; his targets in moral and political philosophy include ancient Stoics and Epicureans, Wolff and Baumgarten, and also Montaigne, Hobbes, Mandeville, and Shaftesbury, Hutcheson, and Adam Smith as well as Hume (see e.g., Practical Reason, 5: 40); his targets in aesthetics include Baumgarten, Meier, Mendelssohn, Lessing, and Herder as well as Burke, Gerard, and Hume; and his targets in teleology include Spinoza, Wolff, and Herder as well as Hume-so it would always be a grievous error to reduce Kant's targets in any area of his work to a single figure, no matter how important. Kant's career-long focus on causation, for example, has to be understood as a response to debates within German rationalism that began with Leibniz's claim that genuine substances are "windowless monads" that cannot actually cause changes in each other but merely represent changes in each other because of God's beneficent selection of a coherent set of actual monads from among all those possible. Nevertheless, Kant does mention the name of Hume not only at crucial moments in his theoretical philosophy but also in his moral philosophy (again, Practical Reason, 5: 13-14, 50-56), his aesthetics (Judgment, 34), and his teleology (Judgment, 80), and I will propose that quite apart from any debate about the historical influence of Hume on Kant or Kant's intentions to respond to Hume, it is nevertheless illuminating to think about the ways in which these parts of Kant's philosophy can also be considered as responses to challenges that Hume raised. Just as in the case of theoretical philosophy, where Kant by no means rejected, indeed endorsed Hume's project of criticizing the use of our fundamental concepts and principles in dogmatic metaphysics while nevertheless holding that these concepts and principles required a more secure foundation than Hume had given to them, Kant's relations to Hume in moral philosophy, aesthetics, and teleology are also complex. In the case of moral philosophy, the difference between a philosopher who held that the use of reason is never more than merely instrumental to the realization of goals set entirely by sentiment and one who held that the fundamental principle of morality must be founded in pure reason is obvious, but I will argue that there are also important affinities between Hume's and Kant's models of motivation and their uses of these models in their opposed moral theories. In the case of aesthetics, I will suggest that Hume profoundly influenced Kant's conception of the problem of taste, although once again Kant strives for an a priori rather than merely empirical foundation for our claims to agreement in judgments of taste. In the case of teleology, I will argue that Kant fully endorses Hume's criticism of the constitutive or dogmatic use of teleological principles within both natural science and teleology, but also may well derive his conception of the heuristic use of teleology within our investigation of nature from Hume, while he at the same time argues that our naturally teleological conception of nature itself has a use in morality, specifically in moral theology, that Hume entirely failed to recognize. In all these cases, I suggest, reading Kant's philosophy as a response to Hume is a way to elucidate, through both their similarities and their differences, some of Kant's deepest philosophical assumptions and ambitions.

(Continues...)

Excerpted from Knowledge, Reason, and Tasteby Paul Guyer Copyright © 2008 by Princeton University Press. Excerpted by permission.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.