"Kant's Mathematical World aims to transform our understanding of Kant's philosophy of mathematics and his account of the mathematical character of the world. Daniel Sutherland reconstructs Kant's project of explaining both mathematical cognition and our cognition of the world in terms of our most basic cognitive capacities. He situates Kant in a long mathematical tradition with roots in Euclid's Elements, and thereby recovers the very different way of thinking about mathematics which existed prior to its "arithmetization" in the nineteenth century. He shows that Kant thought of mathematics as a science of magnitudes and their measurement, and all objects of experience as extensive magnitudes whose real properties have intensive magnitudes, thus tying mathematics directly to the world. His book will appeal to anyone interested in Kant's critical philosophy - either his account of the world of experience, or his philosophy of mathematics, or how the two inform each other"--

"Could a long-dead German philosopher have anything useful to say about how you should live your life? In the case of Immanuel Kant, the answer is yes. Although Kant is best known for his abstract ethical writings, you might be surprised to learn that this philosophical giant had things to say about gossiping, doing favors, getting drunk, telling white lies, and being a good dinner party guest. This book will help you understand the essential framework of Kant's ethical theory, with its emphasis on rationality, freedom, and hopefulness"--

"The world, according to Kant, is made up of two levels of reality: the transcendental and the empirical. The transcendental level is a mind-independent level at which things in themselves exist. The empirical level is a fully mind-dependent level at which appearances exist, which are intentional objects of experience. The distinction between appearances and things in themselves lies at the heart of Kant's critical philosophy and has been the focus of fierce debate among scholars for over two hundred years. Anja Jauernig offers this interpretation of Kant's critical idealism as an ontological position, which comprises transcendental idealism, empirical realism, and a number of other basic ontological theses, as developed in the Critique of Pure Reason and associated texts.0In this interpretation Kant is a genuine idealist about empirical objects, empirical minds, and space and time. Yet in contrast to other intentional objects, appearances genuinely exist, which is due to both the spec

"Beyond Duty presents a new collection of essays on Kantian moral theory and practical ethics from a distinguished philosopher known for making Kantian ethics accessible and relevant to contemporary problems. With a new emphasis on ideals beyond the strictest requirements of moral duty, Thomas E. Hill, Jr. expands the core aspects of Kantian ethics and offers a broader perspective on familiar moral problems. Some essays explain Kantian concepts, while others review work of leading contemporary philosophers or raise challenging ethical questions for more general audiences. Crucially, Hill develops an ethical ideal of appreciation of people and their lives. Distinguished from both respect and beneficence, this has important implications about how we should think about close personal relationships, such as friendships, families, and relationships with people with disabilities"--

"Although a good deal has been written about Kant's conception of free will in recent years, there has been no serious attempt to examine in detail the development of his views on the topic. This book endeavours to remedy the situation by tracing Kant's thoughts on free will from his earliest discussions of it in the 1750s through his last accounts in the 1790s. This developmental approach is of interest for at least two reasons. First, it shows that the path that led Kant to view freedom as a transcendental power that is both radically distinct from and compatible with the causality of nature was a winding one. Second, it indicates that, despite the variety of views of free will that Kant held at various times, the concept occupied a central place in his thought, because it was the point of union between his theoretical and practical philosophy"--

"Kant's Revolutionary Theory of Modality is a comprehensive study of Immanuel Kant's views on modal notions of possibility, actuality or existence, and necessity. Abaci locates Kant's views on these notions in their broader historical context, establishes their continuity and transformation across Kant's precritical and critical texts, and determines their role in the substance as well as the development of Kant's philosophical project. He makes two0overarching claims. First, Kant's precritical views on modality, which appear in the context of his attempts to revise the ontological argument and are critical of the tradition only from within its prevailing paradigm of modality, develop into a revolutionary theory of modality in his critical period, radicalizing his critique of the ontotheological and rationalist metaphysical tradition. While the traditional paradigm construes modal notions as fundamental ontological predicates, expressing different modes or ways of being of things, Kant

"One might assume that another study of Immanuel Kant, one of the most prominent philosophers in the history of Western thought, is either presumptuous or unnecessary. But in this highly original work, G. L. Ercolini engages in a new and inspired reading of Kant that places communication at its center -- a move that many Kantian scholars might have deemed impossible. Indeed, Kant has typically been characterized as the epitome of abstract and detached thinking, one who dismissed rhetoric as an art of semantic delusion. The need to communicate technically rigorous ideas to the general public was, for Kant, a persistent and pressing concern, and points to the way in which his treatment of rhetoric has been understood. As we see here, Kant maintained that rhetoric's use to delude and deceive was a misuse of genuine rhetoric; thus, his ostensible rejection of rhetoric more generally must be examined within the broader terrain of communicative practices that he considered important to his o