Bibliography
- Allison, Henry E., ‘Beauty and Duty in Kant's Critique of Judgment’, Kantian Review (1) 1997: 53–81.
- Budd, Malcolm, ‘Delight in the Natural World: Kant on the Aesthetic Appreciation of Nature’ (3 parts), British Journal of Aesthetics (38:1–3) January-July 1998
- ‘Part I: Natural Beauty’, (38:1) January 1998: 1–18
- ‘Part II: Natural Beauty and Morality’, (38:2) April 1998: 117–126.
- ‘Part III: The Sublime in Nature’, (38:3) July 1998: 233–250.
- Crawford, Douglas. Kant's Aesthetic Theory. Madison, Wisconsin: University of Wisconsin Press, 1974.
- Derrida, Jacques. ‘La mythologie blanche: la métaphore dans le texte philosophique’, Marges de la philosophie. Paris: Minuit, 1972: 247–324.
- Derrida, Jacques. ‘White Mythology: Metaphor in the Text of Philosophy’, Margins of Philosophy, trans. Alan Bass. Chicago: University of Chicago Press: 1982: 207–271.
- Derrida, Jacques. La vérité en peinture. Paris: Flammarion, 1978.
- Derrida, Jacques. The Truth in Painting, trans. Geoffrey Bennington and Ian McLeod. Chicago: University of Chicago Press, 1987.
- Genova, A.C. ‘Aesthetic Justification’, Gerhard Funke & Thomas M. Seebohm eds., Proceedings of the Sixth International Kant Congress, Vol II/2. Lanham: University Press of America: 1989: 293–309.
- Guyer, Paul. Kant and the Experience of Freedom: Essays on Aesthetics and Morality. Cambridge: Cambridge University Press, 1993.
- Guyer, Paul. Kant and the Claims of Taste. Cambridge: Cambridge University Press, 1997.
- Kant, Immanuel. Kant's Werke: Akademie Textausgabe. Berlin: Walter de Gruyter: 1908–. Volumes III and IV, Kritik der reinen Vernunft; Volume V, Kritik der praktischen Vernunft/Kritik der Urtheilskraft.
- Kant, Immanuel. Immanuel Kant's Critique of Pure Reason, trans. Norman Kemp Smith. Basingstoke: Macmillan, 1933.
- Kant, Immanuel. The Critique of Judgement, trans. James Creed Meredith. Oxford: Oxford University Press, 1952.
- Kant, Immanuel. Kant's Political Writings, ed.Hans Reiss. Cambridge: Cambridge University Press, 1970.
- Kant, Immanuel. Critique of Judgement, trans. Werner S. Pluhar. Indianapolis: Hackett, 1987.
- Kneller, Jane. ‘The Interests of Disinterest’, Proceedings of the Eighth International Kant Congress, ed.Hoke Robinson. Marquette University Press: Milwaukee, 1995: 777–786.
- Lyotard, Jean-François. Le différend. Paris: Minuit, 1983.
- Lyotard, Jean-François. The Différend, trans. Georges Van Dan Abbeele. Minnesota: University of Minnesota Press, 1987.
- McCloskey, Mary. Kant's Aesthetics. Basingstoke: Macmillan, 1987.
- Nietzsche Friedrich. ‘Ueber Wahrheit und Lüge im aussermoralischen Sinne’, Kritische Studienausgabe I. Munich: de Gruyter, 1988: 873–890.
- Nietzsche Friedrich. ‘On Truth and Lying, an Extra-Moral Sense’ in Friedrich Nietzsche on Rhetoric and Language, eds. and trans. Sander L. Gilman, Carole Blair, David J. Parent. New York: Oxford University Press, 1989: 246–257.
- Rogerson, Kenneth F., ‘Pleasure and Fit in Kant's Aesthetics’, Kantian Review (2) 1998: 117–133.
- Saville, Anthony. Aesthetic Reconstructions: The Seminal Writings of Lessing, Kant and Schiller. Aristotelian Society Series (8). Oxford: Blackwell, 1978.
- Saville, Anthony. Kantian Aesthetics Pursued. Edinburgh: Edinburgh University Press, 1993.
- Wittgenstein, Ludwig. Philosophical Investigations/Philosophische Untersuchungen, trans. G.E.M. Anscombe. Oxford: Black wells, 1958.
References
- The Meredith translation of the third Critique (Kant. 1952) is preferred to Pluhar's more recent version (Kant, 1987). Meredith's translation is on the whole more literal and directly connected to Kant's own wording and therefore is surely preferable from a scholarly point of view. Pluhar's translation possibly has some advantages for teaching purposes and non-specialist readers. Passages from Meredith include excerpts in square brackets from the Prussian Academy standard text of Kritik der Urtheilskraft (Kant, 1968) where appropriate for grasping Kant's own expressions, and all page references to Meredith include page references to the Prussian Academy text in square brackets.
- Derrida uses the third Critique, and its project of harmonising the empirical observable world with the infinite, transcendental world, to demonstrate the violence of transcendence and the necessary contradictions inherent in the notion of the philosophical bridge, see The Truth in Painting (Derrida, 1987) (Lemmata):
- The analogy of the abyss and of the bridge over the abyss is an analogy which says that there must surely be an analogy between two absolutely heterogeneous worlds, a third term to cross the abyss, to heal over the gaping wound and think the gap. In a word, a symbol. The bridge is a symbol, it passes from one bank to the other, and the symbol is a bridge. The abyss calls for analogy—the active recourse of the whole Critique—but analogy plunges endlessly into the abyss [l'analogie s'abîme sans fin] as soon as a certain art is needed to describe analogically the play of analogy. (Derrida, 1987:36(1978: 43])
- The Sans of the Pure Cut):
- The connection between anthropo-theologism and analogism indicates, among other things, a certain course, the course being steered. This course seems to be lacking from pulchritudo vaga, wandering without a determinable end, in the sans of the but en blanc [sans means without and alludes to sens for sense or direction, but refers to a goal while but en blanc refers to something sudden or out of the blue], without object-complement, without objective end. But the whole system which has its sights on that beauty supplies the course, determines the vagueness (as lack) and gives sense and direction back to errancy: its destiny and its destination. Analogism recapitulates or reheads it. It saturates the hiatus by repetition: the mise en abyme resists the abyss of collapse, reconstitutes the economy of mimesis. This latter is the same (economimesis). the law of the same and of the proper which always reforms itself. Against imitation but by analogy.
- (Derrida, 1987: 117–118 [1978: 134–135])
- The question of the relation between imagination and cognition is explored, with useful bibliographical references, in Rogerson, ‘Pleasure and Fit in Kant's Aesthetics’ (Rogerson, 1998). Anthony Saville treats issues of cognition and aesthetics in two books: Aesthetic Reconstructions (Saville, 1987), which takes such a firmly logical-analytic line it finds little to sympathise with in Kant; Kantian Aesthetics Pursued is less critical, but tends to reconstruct Kant along Humean lines (1993).
- The move from concepts to rules is a primary theme of Wittgenstein in Philosophical Investigations (Wittgenstein, 1958). It is not possible to discuss the relationship properly here, but it is surely an important issue concerning the basic terms of philosophy since the time of Kant.
- On the relation between moral symbolism and the disinterested nature of the aesthetic, see McCloskey's Kant's Aesthetic (McCloskey, 1987).
- This issue is discussed in A. C. Genova, ‘Aesthetic Justification’ (Genova, 1989).
- Kant's views on political orders can be found in Kant's Political Writings (Kant, 1970), in particular, see ‘First definite Article of a Perpetual Peace’ (Kant, 1970: 99–102).
- On metaphor in philosophy, see Nietzsche's On Truth and Lying in an Extra-Moral Sense’ (Nietzsche, 1989); Derrida's ‘White Mythology’ (Derrida, 1982).
- On relating beauty to ethics in Kant, see Allison's ‘Beauty and Duty in Kant's Critique of Judgment’ (Allison, 1997).
- On beauty, nature and Kant's ambivalence, see Kneller's ‘The Interest of Disinterest’ (Kneller, 1995). A long discussion, which is highly negative about Kant's claims to link the aesthetic and the ethical can be found in Budd's series of three articles ‘Delight in the Natural World’ (Budd, 1998). A critical discussion of this area, but less than Budd, can be found in Guyer's Kant and the Experience of Freedom (Guyer, 1993) and Kant and the Claims of Taste (Guyer, 1997). Another notable discussion in this area can be found in Crawford's Kant's Aesthetic Theory (Crawford, 1974). Lyotard has discussed this issue, particularly with regard to the sublime, doing much to draw attention to this issue in Kant. See for example ‘Notice Kant 2’ in The Differend (Lyotard 1988).