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Two things fill the mind with ever-renewing wonder and awe, the more often and the more intensely the mind is drawn to think of them: the starry heavens above me and the moral law within me. Kant found the phenomenal-noumenal binary necessary because the category of mechanical causality applying to Nature flatly contradicts the moral principle of free will. His philosophy is in part constructed in order to save the dignity of the human soul from reduction to the determinisms of a mechanical Nature.
He admits that the actuality of freedom cannot be proven theoretically, but argues that it remains nonetheless possible in theory and indeed must be lived in practice. Though we cannot know how freedom is possible, we also cannot act morally without presupposing it. Even the mere thought that freedom is impossible presupposes the freedom to think otherwise. But desire is capable of willing freely, according to Kant, only so long as it aligns itself with principles of disembodied rationality over pleasures of the bodily senses.
If our will merely responds to feeling-toned pictures conjured in the soul by the power of imagination, Kant argues that it is acting out of self-interest instead of disinterested moral duty. However, as I argued above, without the power of imagination to tailor the universal ideal of freedom to the specific situations in which it is summoned to serve, the moral agent can reason only abstractly.
Furthermore, if the ipseity of the self is reciprocally bound up with the sympathic activity of imagination and intrinsically linked to the desire to be recognized by others, then independent of the feelings arising from its relational! Unconditional love rather than disinterested duty is the descendental rather than transcendental condition of moral action. Moral imagination is required to transform universal laws of Reason into particular acts of good will.
Imagination thus allows the ideal of freedom to become reality. They put the human being into ethical relationship not only with other humans but with the entire community of creatures composing the cosmos. Only if the source of my actions transcends the images of my soul and the feelings of my body, be they loving or hateful, pleasurable or painful, are they to be considered moral.
An action is moral only if I am able, in good conscience, to consider it a universal law applicable to everyone, everywhere, every time. This follows directly from the chasm his transcendentalism constructs between phenomena and things in themselves. The Good is considered by Kant to be an idea of Reason existing beyond all sensory perception and imaginal production, and so no feeling rooted in the passions of the body or image generated by the creativity of the soul, even if they be genuinely compassionate and love-imbued, can provide the conscience with moral guidance.
Emotion-laded imagery, Kant believed, could only lead the soul astray from its divinely decreed duties. Ethical theory! The most philosophy can provide in regard to the good life without the rigorous cultivation of imagination is but a system of consistent maxims or a series of laudable sentiments. Without full participation, body and soul, in the communis sensus, moral thought and moral action dissolve into the suffocatingly thin air of solipsism. The keystone is the idea of causality, or necessary connection.
It could also be described in epistemic terms as the principle of sufficient reason. Hume called its metaphysical necessity into question, while Kant argued that his new transcendental method had reestablished philosophy on a scientific footing.
It takes only a moment to notice, however, that we are more than reflecting and acting beings. The human being is also a feeling being, and as such, we are conscious not only of our bare existence as spirits through! We are embodied creatures, situated in the emotional currents of life, concerned to avoid pain and seek pleasure, and if we are lucky enough to have such basic needs met, to disinterestedly experience the beauty of Nature and of art.
Disembodied spirits could have no sense of well- or ill-being. They could not get sick, they could not be lonely, they could not love or perceive beauty. They would exist in a merely intellectual way, relating to all physical things from behind a net of logically determined concepts without any hint of subjective feeling for them.
The conscious thinking and willing of human beings, despite any pretense to pure theoretical or practical reason, always comes clothed in affect, for we are incarnate spirits. The disincarnate purity sought by Kant in his first two critiques was severely challenged by what he unwittingly uncovered in his third critique, the Critique of Judgment.
Kant recognized after completing his first two critiques of pure and practical reason which focused on thinking and willing respectively that a gulf remained between the two, a gap preventing any transition from one to the other. This gap was the impetus behind his final critique of the faculty of judgment, wherein through reflections upon our perception of beauty and the concept of organic life he sought the mediating principle that might bridge the two species of philosophy he had already critiqued.
Kant thus set out to bridge the gulf in his philosophy through a critique of feeling. Kant sought a ground for his transcendentalism in feeling, in our aesthetic encounter with the world, but as we will see in the chapters to follow, he was unable to find his footing. In the end, he retreats from the descent into the underworld of feeling and desire to return to the comfort and clarity of his transcendental critiques of our understanding of Nature and employment of Reason. Between [the human] and the world, therefore, no rift must be established; contact and reciprocal action must be possible between the two.
Kant struggles to articulate how the mind can judge an object, whether natural or artificial, to be beautiful universally, rather than judging it based merely on the pleasure the object generates in the mind. Kant suggests that feeling serves as an intermediary between the faculties of thinking and willing.
Properly critiqued, feeling allows for at least a reflective if not constitutive judgment of Nature as purposeful, thereby opening a hypothetical economy between supersensible ideas of Reason and sense-bound concepts of the understanding. The feeling of pleasure associated with the beauty Schelling, Ideas, Feeling is undoubtedly the massive basis of human life.
Without it, though I may have some idea, I would have no sense of myself as a unique and enduring being. Nor would I have either an idea or sense of Nature outside me. The industrial revolution made this alienation even more profound. There has been a gradual isolation of the human being from the rest of life and the universe. Human beings have come to think of the rest of life and just robots seeking to reproduce.
Value has to be assigned to anything non-human by humans. This thinking is highly destructive. Whitehead helps us re-inhabit the planet as one of the many species. Whitehead proposes that our soul or mind is in relation to others. This attempts to move us away from thinking of ourselves as isolated minds. Philosophy can serve to help us develop a language that actually serves to represent our experience. Whitehead helps us make sense of indigenous experience.
All of human culture stems from these shamanistic practices. The plants that are a part of the ayahuasca brew told the indigenous people how to brew them. People talk about nature deficit disorder, kids being raised indoors being told the outdoors is dirty. The problem is not one of trying to reinvent the wheel, we have to stop beating this capacity out of children.
The human nervous system is actually a lot more ecological in its extent than most physiologists would let on. The chemical metabolism of our brain extends out into the environment. Our consciousness is shaped any time we eat anything. Some drugs are not thought of as drugs: sugar, caffeine, tobacco.
These are accepted psychedelic substances. The fact that cannabis and other psychedelics are becoming more mainstream again shows that we in late-stage capitalism. Joe and Matt talk about how credentials are often forced as a barrier to entry into certain fields. Matt is all for a standardized approach to mainstream these things. He wants to go in all directions to get the therapy out.
Some lawmakers are trying to pass a law to allow the death penalty for drug dealers, including those who sell cannabis. Study the history of philosophy. Passion of the Western Mind by Richard Tarnas. Philosophy is not an abstract linguistic analysis.
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Matt Segall on the Varieties of Integral, Michael Brooks, \u0026 the Next LeftCAPE ELIZABETH LIGHTHOUSE DIRECTIONS FROM ONE PLACE
Disembodied spirits could have no sense of well- or ill-being. They could not get sick, they could not be lonely, they could not love or perceive beauty. They would exist in a merely intellectual way, relating to all physical things from behind a net of logically determined concepts without any hint of subjective feeling for them. The conscious thinking and willing of human beings, despite any pretense to pure theoretical or practical reason, always comes clothed in affect, for we are incarnate spirits.
The disincarnate purity sought by Kant in his first two critiques was severely challenged by what he unwittingly uncovered in his third critique, the Critique of Judgment. Kant recognized after completing his first two critiques of pure and practical reason which focused on thinking and willing respectively that a gulf remained between the two, a gap preventing any transition from one to the other. This gap was the impetus behind his final critique of the faculty of judgment, wherein through reflections upon our perception of beauty and the concept of organic life he sought the mediating principle that might bridge the two species of philosophy he had already critiqued.
Kant thus set out to bridge the gulf in his philosophy through a critique of feeling. Kant sought a ground for his transcendentalism in feeling, in our aesthetic encounter with the world, but as we will see in the chapters to follow, he was unable to find his footing. In the end, he retreats from the descent into the underworld of feeling and desire to return to the comfort and clarity of his transcendental critiques of our understanding of Nature and employment of Reason.
Between [the human] and the world, therefore, no rift must be established; contact and reciprocal action must be possible between the two. Kant struggles to articulate how the mind can judge an object, whether natural or artificial, to be beautiful universally, rather than judging it based merely on the pleasure the object generates in the mind.
Kant suggests that feeling serves as an intermediary between the faculties of thinking and willing. Properly critiqued, feeling allows for at least a reflective if not constitutive judgment of Nature as purposeful, thereby opening a hypothetical economy between supersensible ideas of Reason and sense-bound concepts of the understanding.
The feeling of pleasure associated with the beauty Schelling, Ideas, Feeling is undoubtedly the massive basis of human life. Without it, though I may have some idea, I would have no sense of myself as a unique and enduring being. Nor would I have either an idea or sense of Nature outside me. I would become, as it were, a mind without a body. Such a disembodied mind would also be stripped of most of its desires, except, Kant would argue, the desire to realize the ideas of Reason, especially that of freedom.
But what sort of freedom is it that leaves me senseless and without a relation to Nature? Feeling would seem to operate contrary to freedom, in that feelings are simply given: they happen to me. Freedom, in contrast, implies spontaneous selfdetermination: I am responsible for what happens. Freedom and the moral duty determining it is for Kant the most important ideal! A modicum of freedom here seeps into the constitution of a now living Nature, if only we are willing to feel it.
Kant was ultimately not so willing, since for him feelings represent all that prevents the human soul from realizing the universal ideal of freedom i. So far as Kant is concerned, it would seem that embodied human life is therefore depraved: we are destined to remain at war with our own ideals and alienated from actual Nature. Oetinger writes in his book Die Wahrheit des Sensus Communis that the communis sensus or common sense is concerned only with things that all men see before them, things that hold an entire society together, things that are concerned as much with truths and statements as with the arrangements and patterns comprised in statements.
Kant comes close to affirming that our natural love of Beauty can guide our moral and cognitive activity. Feelings would thus be made intelligible and objective, providing us with more than merely subjective judgments of what is beautiful. In the end, however, although Kant speculates that the apprehension of Beauty may be what awakens the ego to the common sense harmonizing its own aesthetic judgments with those of others, he is unable to affirm the idea as anything more than a representation appearing before the human mind as a result of its own transcendental activity.
They articulated a philosophical vision in which Beauty points the soul to the profound erotic current hidden in the life of all things. They saw that imagination, the generative matrix and communis sensus of the animate universe, helps to remind the individual soul of the immanent divine Eros holding all things together in Goodness.
The ancients knew this Eros as a function of the anima mundi, the world-soul. The practical imagination that grasps Beauty as an expression of the Good allows the self to place itself in the position—body and soul—of others, and indeed of all others, that is, of the All. A redeemed imagination can empathically identify with any ensouled part of the universe and also with the soul of the whole universe.
It does so through the power of Love. The faculty of feeling, according to Kant, both on account of this inner possibility in the subject [to judge an object as beautiful in common with others] and of the external possibility of a nature that agrees with it, finds itself to be referred to something which is neither nature nor freedom, but which yet is connected with the supersensible ground of the latter.
What would it mean to take seriously the insight provided by deep feelings shared in good will with others concerning the Beauty of organic processes? Perhaps it would be possible to judge determinately of Nature that it began as a society of more or less unconscious wills, that it continues growing toward ever-greater realization-in-differentiation, and that it is Kant, Critique of Judgment, This purposiveness, he argues, is only projected onto Nature by the constitution of the human mind.
Such insight would require scientific genius, but according to Kant, only artists and poets can be considered geniuses. A genius is someone who, without following explicit rules and so according to a method mysterious even to themselves, is able to give artistic expression to the formative forces of Nature.
A mind capable of knowing Nature and her products as self-organizing would amount to a scientific genius. Rather than sharply distinguishing between artistic and scientific forms of genius, Schelling intuited that the only difference between nature and the artist is that with nature the material is not outside the artist but rather one with it and inwardly growing together with it.
Recall that according to Kant natural science presupposes the lawful system of categories imposed universally upon our experience of Nature by the understanding. Show Notes: Philosophy is really important when talking about psychedelics.
This movement is working on a lot of different levels. About Dr. Ropes in all of western philosophy and science into a cohesive system that seems to reenchant the world a bit. The initial phase of the study is minutes. Join the class at psychedelicstoday. How did Matt Segall stumble his way into the Whitehead world? Philosophy came first, but not by much.
He had a teacher who introduced him to some psychedelic teachers. His first experience with psychedelics was when he was 19 years old with mushrooms. He realized that there were many other worlds running in parallel with this one. These substances open up our perceptions of other worlds and other facets of the same world. We need to incorporate the experience induces by these substances. Western philosophy is rooted in the psychedelic experience.
There is chemical evidence that the rituals in Athens were psychedelic in nature. What drew you into Whitehead? In college, he listened to a McKenna lecture and he mentioned Whitehead a lot. McKenna introduced him to Whitehead. He waited until he started graduate school, so he could take a course on him and study him alongside other graduate students. Combining advanced science with an enchanted view of the universe. The modern era has alienated human beings from the rest of the natural world.
The industrial revolution made this alienation even more profound. There has been a gradual isolation of the human being from the rest of life and the universe. Human beings have come to think of the rest of life and just robots seeking to reproduce.
Value has to be assigned to anything non-human by humans. This thinking is highly destructive. Whitehead helps us re-inhabit the planet as one of the many species.
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