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By W. H. Bossart

Postmodernism is usually characterised as a lack of religion in cause, a lack of self, and an exaggerated relativism. W.H. Bossart discusses those alleged losses within the gentle of the "triumph" and next decline of the transcendental flip in philosophy initiated by means of Kant.

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In addition to our psycho-physical nature, however, each of us is also transcendental apperception, and it is this fact that makes it possible for us to distinguish between the two orders of experience. As the ultimate source of the categories, transcendental apperception is the ground of cognition, of the distinction between what we know and what we merely take to be the case. Thus the distinction between the subjective and objective orders of experience is rendered explicit each time we KANTS TRANSCENDENTAL PROBLEMATIC 37 undertake to cognize the structure of empirical reality.

Rather it is transcendental apperception, acting outside yet intentionally directed toward the matter of experience, which provides both the goal of empirical knowledge and the transcendental conditions under which the partial but continual realization of that goal first becomes possible. Intentionality The concept of intentionality has appeared several times in our discussion. We saw that the "I think," which is the expression of transcendental apperception, is meaningful only insofar as I think something.

Hence we must find some order of the manifold that is different from the subjective order. Thus far Kant has merely distinguished two orders of experience. He has not yet specified how the objective time-order is to be distinguished from the subjective time-order. He does this in his analysis of an event. That something happens or comes to be cannot be perceived unless it is preceded by an appearance that does not contain the state in question. For that an event should follow on empty time is as little capable of being perceived as empty time itself.

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