This lecture discusses key ideas from the 18th century philosopher Immanuel Kant's work, The Prolegomena to Any Future Metaphysics.

Specifically it focuses on his discussion in the Second Part Of The Transcendental Problem: How Is Pure Natural Science Possible?  Specifically this bears upon his "Appendix to pure natural science. On the system of the categories."  Kant contrasts his own systematic deduction of the table of the categories of the understanding against the unsystematic "rhapsody" of Aristotle's ten categories.

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Immanuel Kant, Prolegomena - The System Of The Categories - Sadler's Lectures

This lecture discusses key ideas from the 18th century philosopher Immanuel Kant's work, The Prolegomena to Any Future Metaphysics.

Specifically it focuses on his discussion in the Third Part Of The Transcendental Problem: How is metaphysics in general possible? Specifically this bears upon his discussion about how the ideas of reason involve and aim at a completeness to experience that can never be found in experience itself.  He discusses what use these ideas of reason are, and also clarifies the term "noumena"

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Immanuel Kant, Prolegomena - Experience And Pure Ideas Of Reason - Sadler's Lectures

This lecture discusses key ideas from the 18th century philosopher Immanuel Kant's work, The Prolegomena to Any Future Metaphysics.

Specifically it focuses on his discussion in the Third Part Of The Transcendental Problem: How is metaphysics in general possible? Specifically this bears upon the two "mathematical" antinomies Kant examines in the section on the Cosmological Ideas.  These are:

First Antinomy. Thesis: The world has a temporal and spatial beginning or limit. Antithesis: The world does not have a temporal and spatial beginning or limit.

Second Antinomy. Thesis: Everything in the world consists of something that is simple. Antithesis: Everything in the world does not consist of something that is simple

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Immanuel Kant, Prolegomena - The Mathematical Antinomies - Sadler's Lectures

This lecture discusses key ideas from the 18th century philosopher Immanuel Kant's work, The Prolegomena to Any Future Metaphysics.

Specifically it focuses on his discussion in the Third Part Of The Transcendental Problem: How is metaphysics in general possible? Specifically this bears upon what he calls the "theological idea". Kant writes:

"The third transcendental Idea, which affords matter for the most important, but, if pursued only speculatively, transcendent and thereby dialectical use of reason, is the ideal of pure reason. Reason in this case does not, as with the psychological and the cosmological Ideas, begin from experience, and err by exaggerating its grounds, in striving to attain, if possible, the absolute completeness of their series. It rather totally breaks with experience, and from mere concepts of what constitutes the absolute completeness of a thing in general, consequently by means of the idea of a most perfect primal Being, it proceeds to determine the possibility and therefore the actuality of all other things. And so the mere presupposition of a Being, who is conceived not in the series of experience, yet for the purposes of experience—for the sake of comprehending its connexion, order, and unity—i.e., the idea [the notion of it], is more easily distinguished from the concept of the understanding here, than in the former cases. Hence we can easily expose the dialectical illusion which arises from our making the subjective conditions of our thinking objective conditions of objects themselves, and an hypothesis necessary for the satisfaction of our reason, a dogma. As the observations of the Critique on the pretensions of transcendental theology are intelligible, clear, and decisive, I have nothing more to add on the subject."

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Immanuel Kant, Prolegomena - The Theological Idea or The Ideal of Reason - Sadler's Lectures

This lecture discusses key ideas from the 18th century philosopher Immanuel Kant's work, The Prolegomena to Any Future Metaphysics.

Specifically it focuses on the section finishing the third part, before the conclusion, titled "General Remark on the Transcendental Ideas." Kant writes:

"The objects, which are given us by experience, are in many respects incomprehensible, and many questions, to which the law of nature leads us, when carried beyond a certain point (though quite conformably to the laws of nature), admit of no answer; as for example the question: why substances attract one another? But if we entirely quit nature, or in pursuing its combinations, exceed all possible experience, and so enter the realm of mere ideas, we cannot then say that the object is incomprehensible, and that the nature of things proposes to us insoluble problems. For we are not then concerned with nature or in general with given objects, but with concepts, which have their origin merely in our reason, and with mere creations of thought; and all the problems that arise from our notions of them must be solved, because of course reason can and must give a full account of its own procedure.

As the psychological, cosmological, and theological Ideas are nothing but pure concepts of reason, which cannot be given in any experience, the questions which reason asks us about them are put to us not by the objects, but by mere maxims of our reason for the sake of its own satisfaction. They must all be capable of satisfactory answers, which is done by showing that they are principles which bring our use of the understanding into thorough agreement, completeness, and synthetical unity, and that they so far hold good of experience only, but of experience as a whole.

Although an absolute whole of experience is impossible, the idea of a whole of cognition according to principles must impart to our knowledge a peculiar kind of unity, that of a system, without which it is nothing but piecework, and cannot be used for proving the existence of a highest purpose (which can only be the general system of all purposes), I do not here refer only to the practical, but also to the highest purpose of the speculative use of reason.

The transcendental Ideas therefore express the peculiar application of reason as a principle of systematic unity in the use of the understanding. Yet if we assume this unity of the mode of cognition to be attached to the object of cognition, if we regard that which is merely regulative to be constitutive, and if we persuade ourselves that we can by means of these Ideas enlarge our cognition transcendently, or far beyond all possible experience, while it only serves to render experience within itself as nearly complete as possible, i.e., to limit its progress by nothing that cannot belong to experience: we suffer from a mere misunderstanding in our estimate of the proper application of our reason and of its principles, and from a Dialectic, which both confuses the empirical use of reason, and also sets reason at variance with itself."

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Immanuel Kant, Prolegomena - Transcendental Ideas And Systematic Unity - Sadler's Lectures

This lecture discusses key ideas from the 18th century philosopher Immanuel Kant's work, The Prolegomena to Any Future Metaphysics.

Specifically it focuses on  his discussion in the Third Part Of The Transcendental Problem: How is metaphysics in general possible? Specifically this bears upon his discussion of the cosmological ideas, which Kant frames in terms of antinomies of pure reason.  Two of these are "mathematical" and concern limits of space and time, and simplicity or composition of things. Two of these are "dynamical" and concern freedom or causal determinism, and necessity and contingency

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Immanuel Kant, Prolegomena - Cosmological Ideas And Antinomies - Sadler's Lectures

This lecture discusses key ideas from the 18th century philosopher Immanuel Kant's work, The Prolegomena to Any Future Metaphysics.

Specifically it focuses on the conclusion of the third part, specifically Kant's discussion of how skepticism is bound to arise from the dialectic of pure reason, with critical philosophy, that is, a critical use of reason to examine itself, as the remedy for skepticism and the dogmatism it arises out of.

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Immanuel Kant, Prolegomena - Dogmatism, Skepticism, And Critique - Sadler's Lectures

This lecture discusses key ideas from the 18th century philosopher Immanuel Kant's work, The Prolegomena to Any Future Metaphysics.

Specifically it focuses on the conclusion of the third part, specifically the distinction that Kant makes between bounds or boundaries (Grenzen) and limits (Schranken). Pure mathematics and pure natural science have limits but not bounds, because they deal with what is homogenous (gleichartig), whereas the field of metaphysics has both bounds and limits

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Immanuel Kant, Prolegomena - Bounds And Limits Of Reason - Sadler's Lectures

This lecture discusses key ideas from the 18th century philosopher Immanuel Kant's work, The Prolegomena to Any Future Metaphysics.

Specifically it focuses on the conclusion of the third part, specifically on his discussion of how transcending the limits of possible experience, while problematic, is something that is a draw and desire for reason, because it seeks out not only the unrealizable completion of matters of experience in the psychological, cosmological, and theological ideas, but also aims at a kind of satisfaction as well.   Reason seeks these in the unknowable things in themselves or noumena

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Immanuel Kant, Prolegomena - Completion, Satisfaction, And Noumena - Sadler's Lectures

This lecture discusses key ideas from the 18th century philosopher Immanuel Kant's work, The Prolegomena to Any Future Metaphysics.

Specifically it focuses on the conclusion of the third part, specifically his discussion of the distinction between deism and theism, and David Hume's critique of both standpoints for, among other things, engaging in "anthropomorphism". Kant argues that deism involves only a "symbolic anthropomorphism", and that it relies upon analogy properly defined and understood

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Immanuel Kant, Prolegomena - Deism, Theism, And Anthropomorphism - Sadler's Lectures

This lecture discusses key ideas from the 18th century philosopher Immanuel Kant's work, The Prolegomena to Any Future Metaphysics.

Specifically it focuses on  the conclusion of the third part, specifically what he calls the "natural ends of reason's uses of transcendent concepts."  Kant notes that what he is engaging in is conjecture rather than deriving knowledge. He also clarifies whether or not this study fits into the domain of metaphysics proper.

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Immanuel Kant, Prolegomena - Natural Ends Of Reason's Transcendent Concepts - Sadler's Lectures

This lecture discusses key ideas from the 18th century philosopher Immanuel Kant's work, The Prolegomena to Any Future Metaphysics.

Specifically it focuses on he conclusion of the third part, specifically his discussion of the boundaries (Grenzen) for reason. These limits take place where we go beyond the field of experience into the "empty space" that is the field of the noumena or things in themselves. Reason not only recognizes these limits but also imposes them upon itself and on the faculty of understanding.

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Immanuel Kant, Prolegomena - How Does Reason Set Boundaries? - Sadler's Lectures

This lecture discusses key ideas from the 18th century philosopher Immanuel Kant's work, The Prolegomena to Any Future Metaphysics.

Specifically it focuses on the "Solution of the General Problem of the Prolegomena", where Kant contrasts the kind of metaphysics that can be developed after the critique of pure reason (by itself) with what passes as metaphysics (dogmatic or "school" metaphysics), and discusses how critique can carry us beyond the skepticism the dialectic of reason inevitably leads to if we do not engage in critique.

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Immanuel Kant, Prolegomena - Critique And Metaphysics As Science - Sadler's Lectures

This lecture discusses key ideas from the 18th century philosopher Immanuel Kant's work, The Prolegomena to Any Future Metaphysics.

Specifically it focuses on the "Solution of the General Problem of the Prolegomena", specifically his discussion of two common philosophical approaches that will not work for developing a genuine metaphysics, or even just producing one valid a priori synthetic proposition. One of these is appealing to probability  (Wahrscheinlichkeit) or conjecture (Mutmaßung). The other is appealing to sound common sense (Menchenverstand).

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Immanuel Kant, Prolegomena - Probability, Common Sense, And Metaphysics - Sadler's Lectures

This lecture discusses key ideas from the 18th century philosopher Immanuel Kant's work, The Prolegomena to Any Future Metaphysics.

Specifically it focuses on the "Appendix", specifically the discussion distinguishing Kant's own critical or transcendental idealism from other, earlier forms of idealism ranging from that of Parmenides all the way down to Berkeley. Kant asserts that on some matters concerning space, time, experience, the understanding, and reason his idealism is in fact the reverse of the other sort of idealism, and resolves problems that they cannot address.

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Immanuel Kant, Prolegomena - Clarifications About Idealism - Sadler's Lectures

This lecture discusses key ideas from the 18th century philosopher Immanuel Kant's work, The Prolegomena to Any Future Metaphysics.

Specifically it focuses on the Appendix, specifically the relations and differences that Kant says metaphysics has with the other sciences (Wissenschaften) and branches of knowledge (Kentnisse), including Mathematics, Natural Science, Theology, Medicine, Jurisprudence, and Morality

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Immanuel Kant, Prolegomena - Metaphysics And The Other Sciences - Sadler's Lectures

This lecture discusses key ideas from the 18th century philosopher Immanuel Kant's work, The Prolegomena to Any Future Metaphysics.

Specifically it focuses on his discussion in the Second Part Of The Transcendental Problem: How Is Pure Natural Science Possible?  Specifically this bears upon Kant's distinction between pure or universal laws of nature, which can be known a priori and which are the conditions for the possibility of experience, and empirical laws of nature, which can be grasped through experience.

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Immanuel Kant, Prolegomena - Pure And Empirical Laws Of Nature - Sadler's Lectures

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