Publication: Sobre el origen y fundamento de la libre unidad de la razón : una investigación acerca del principio de finalidad trascendental
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2016-02-25
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Universidad Complutense de Madrid
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Abstract
El sistema kantiano acoge en su desarrollo múltiples dicotomías que afectan a la estructura misma de la razón. Por un lado se reconocen dos etapas bien diferenciadas en la exposición de su teorías, la etapa precrítica y la etapa crítica; por otro lado dos son los usos posibles de la razón: el uso teórico y el uso práctico, el primero orientado al conocimiento de la verdad, el segundo dirigido a hacer real un objeto; además, la propuesta de conocimiento kantiana, se basa en la distinción entre fenómeno y noúmeno. Partiendo de la experiencia del primero y, gracias a la subjetividad trascendental, podemos llegar a formular una ciencia universal y necesaria, pero ese conocimiento es imposible respecto del noúmeno que solo podemos pensar. A pesar de todas estas dicotomías, o tal vez precisamente por ellas, expresa Kant continuamente su interés en presentar un sistema cerrado. Especialmente en el caso de la razón, ha de asegurarse su unidad. En la Crítica de la razón práctica esa unidad es garantizada por la libertad, que se convierte en piedra angular de todo el sistema. Esto aparece expresado explícitamente al inicio de la segunda Crítica. Entender el papel de la libertad en el uso teórico de la razón es la clave para valorar si el cierre de sistema se ha cumplido. En la Crítica del Juicio la propia explicación de la experiencia reclama unas leyes que, más allá de su expresión científica, universal y necesaria, nos llevan a un fundamento nouménico que estará a la base de cualquier uso posible de la razón
Kantian system presents on its development multiple dichotomies that affect to the own structure of reason. On one side, it may be recognized two well separated periods in the exposition of its theories, the pre-critic period and the critic period; on the other side, there are two possible uses of reason: theoretical and practical. The first one is oriented to the knowledge of the truth, the second one is focused on making real an specific object; moreover, the proposal of Kantian knowledge is based on the distinction between phenomenon and noumenon. Beginning from the experience of the first one and, thanks to the transcendental subjectivity, it is possible to formulate an universal and necessary science, but that knowledge is impossible referred to the noumenon which can only be thought. Despite all theses dichotomies, or maybe due to all of them, Kant expresses continuously his interest on enouncing a closed system. Specially in the case of reason, it may be assured its unity. In the Critique of practical reason this unity is guaranteed by freedom, which becomes the cornerstone of the whole system. This appears explicitly mentioned at the beginning of the second Critique. Understanding the role of freedom in the theoretical use of reason is the key to be able to value if the closure of the system has been reached. In the Critique of Judgement (Kritik der Urteilskraft) the own explanation of the experience shall demand laws that, beyond its scientific, universal and necessary expression, demand a noumenic foundation that shall be in the base of any other possible use of reason...
Kantian system presents on its development multiple dichotomies that affect to the own structure of reason. On one side, it may be recognized two well separated periods in the exposition of its theories, the pre-critic period and the critic period; on the other side, there are two possible uses of reason: theoretical and practical. The first one is oriented to the knowledge of the truth, the second one is focused on making real an specific object; moreover, the proposal of Kantian knowledge is based on the distinction between phenomenon and noumenon. Beginning from the experience of the first one and, thanks to the transcendental subjectivity, it is possible to formulate an universal and necessary science, but that knowledge is impossible referred to the noumenon which can only be thought. Despite all theses dichotomies, or maybe due to all of them, Kant expresses continuously his interest on enouncing a closed system. Specially in the case of reason, it may be assured its unity. In the Critique of practical reason this unity is guaranteed by freedom, which becomes the cornerstone of the whole system. This appears explicitly mentioned at the beginning of the second Critique. Understanding the role of freedom in the theoretical use of reason is the key to be able to value if the closure of the system has been reached. In the Critique of Judgement (Kritik der Urteilskraft) the own explanation of the experience shall demand laws that, beyond its scientific, universal and necessary expression, demand a noumenic foundation that shall be in the base of any other possible use of reason...
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Tesis inédita de la Universidad Complutense de Madrid, Facultad de Filosofía, Departamento de Teoría del Conocimiento, Estética e Historia del Pensamiento, leída el 15-01-2016