In this philosophically sophisticated and historically significant work, John H. Zammito reconstructs Kant's composition of \"The Critique of Judgment\" and reveals that it underwent three major transformations before publication. He shows that Kant not only made his \"cognitive\" turn, expanding the project from a \"Critique of Taste\" to a Critique of Judgment but he also made an \"ethical\" turn. This \"ethical\" turn was provoked by controversies in German philosophical and religious culture, in particular the writings of Johann Herder and the \"Sturm und Drang\" movement in art and science, as well as the related pantheism controversy. Such topicality made the Third Critique pivotal in creating a \"Kantian\" movement in the 1790s, leading directly to German Idealism and Romanticism. The austerity and grandeur of Kant's philosophical writings sometimes make it hard to recognize them as the products of a historical individual situated in the particular constellation of his time and society. Here Kant emerges as a concrete historical figure struggling to preserve the achievements of cosmopolitan Aufkl-rung against challenges in natural science, religion, and politics in the late 1780s. More specifically Zammito suggests that Kant's Third Critique was animated throughout by a fierce personal rivalry with Herder and by a strong commitment to traditional Christian ideas of God and human moral freedom. \"A work of extraordinary erudition. Zammito's study is both comprehensive and novel, connecting Kant's work with the aesthetic and religious controversies of the late eighteenth century. He seems to have read everything. I know of no comparable historical study of Kant's Third Critique.\"-Arnulf Zweig, translator and editor of Kant's;IPhilosophical Correspondence, 1759-1799;X \"An intricate, subtle, and exciting explanation of how Kant's thinking developed and adjusted to new challenges over the decade from the first edition of the \"Critique of Pure Reason\" to the appearance of the \"Critique of Judgment.\"\"-John W. Burbidge, \"Review of Metaphysics\" \"There has been for a long time a serious gap in English commentary on Kant's \"Critique of Judgment\"; Zammito's book finally fills it. All students and scholars of Kant will want to consult it.\"-Frederick Beiser, \"Times Literary Supplement\

The Genesis of Kant's Critique of Judgment.

Idea, a Concept in Art Theory

In this study of Kant's theory of imagination and its role in interpretation, Rudolf A. Makkreel argues against the commonly held notion that Kant's transcendental philosophy is incompatible with hermeneutics. The charge that Kant's foundational philosophy is inadequate to the task of interpretation can be rebutted, explains Makkreel, if one fully understands the role of imagination in his work. In identifying this role, Makkreel also re-evaluates the relationship among Kant's discussions of the feeling of life, common sense, and the purposiveness of history.

Imagination and Interpretation in Kant: The Hermeneutical Import of the Critique of Judgment by Rudolf A. Makkreel

Unlike its moral and intellectual counterparts, the virtue of aesthetic humility has been widely neglected. In order to begin filling in this gap, I argue that Kant’s aesthetics is a promising resource for developing a model of aesthetic humility. Initially, however, this may seem like an unpromising starting point as Kant’s aesthetics might appear to promote aesthetic arrogance instead. In spite of this prima facie worry, I claim that Kant’s aesthetics provides an illuminating model of aesthetic humility that sheds light not only on the self- and other-directed attitudes it involves, but also on how aesthetic humility can serve as a corrective to the vices of aesthetic arrogance and aesthetic servility. In addition to revealing the ways in which Kant’s aesthetics prizes humility rather than arrogance, I aim to show that the Kantian model of aesthetic humility can enrich our understanding of humility more generally and contribute to the on-going effort in aesthetics to analyse specific aesthetic virtues and vices. 

https://academic.oup.com/brain/article-pdf/145/8/2869/45599859/awac093.pdf

OUP accepted manuscript

Abstract Kant scholars have paid relatively little attention to his raciology. They assume that his racism, as personal prejudice, can be disentangled from his core philosophy. They also assume that racism contradicts his moral theory. This book challenges both assumptions. It shows how Kant’s raciology—divided into racialism and racism—is integral to his philosophical system as a whole. It also rejects the individualistic approach to Kant and racism. Instead, it uses the notion of racism as ideological formation to demonstrate how Kant, from his social location both as a prominent scholar and as a lifelong educator, participated in the formation of modern racist ideology. As a scholar, Kant developed a groundbreaking scientific theory of race from the standpoint of a philosophical investigator of nature or Naturforscher. As an educator, he transmitted denigrating depictions of the racialized others and imbued them with normative relevance. In both roles, he presented a worldview that excluded nonwhites from such goods as recognitional respect and candidacy for cultural and moral achievements. Some effects of this worldview are still palpable today. Scholars who research and teach Kant’s philosophy therefore have an unshakable burden to take part in the ongoing antiracist struggles, through their teaching practices as well as their scholarship. And they must do so in a color-conscious as opposed to colorblind way, with a pragmatic attention to nonideal social realities and a clear normative orientation toward substantial racial justice, equality, and inclusion. 

Kant, Race, and Racism

Kant's Aesthetic Categories: Race in the Critique of Judgment

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Kant's Aesthetic Categories: Race in the Critique of Judgment