KRITIK TRANSENDENTAL DALAM FILSAFAT IMMANUEL KANT

MUZAIRI (2011) KRITIK TRANSENDENTAL DALAM FILSAFAT IMMANUEL KANT. In: DISKUSI ILMIAH DOSEN TETAP UIN SUNAN KALIJAGA YOGYAKARTA TAHUN KE - 32, JULI 2011 S.D. DESEMBER 2011, SEKRETARIAT DISKUSI MALAM SABTU UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

In his writings Kant had not merely a theoretical purpose but also a practical impulse. Philosophy was to answer both the problem of our intellect and demands of our moral nature. Kant started his thinking by asking three fundamental questions: ( 1) What can I know? (2) What should I do? (3) What may I hope for? The first question he tried to answer in the critique of pure reason, and the third in the critique of judgment. In a way, Kant'~ writings constitute a Summa theological for modem man. Like Thomas Aquinas, Kant wanted to find a synthesis of knowledge; but, unlike the medieval saint, his basis was epistemological rather than metaphysical. Kant's spirit in the main was critical, although he had no intention of undermining the orthodox systems of religion. His purpose was to criticize the validity of knowledge it self, to examine its operation, and to determine its limits. In this manner he reversed the tendency and the process of modem philosophy. Before his time the main emphasis in philosophy had been placed on the knowledge of the objects of the external world, but Kant laid the stress on cognition and the way objects are determined by our understanding. If we want to understand the nature of the universe, Kant wrote, we must look to man's mind. Still, the human mind is subject to limitations. Is cannot be an absolute key to reality; while it can give use the forms in whjch we perceive the object, it cannot supply the content of experience. The ultimate' outcome of Kant's philosophy is a severe limitation on the claims of both idealism and realism. And at the end of the critique of pure reason we are almost caught by the dilemma of Human skepticism. Kant called his philosophy transcendental; by this term he meant that he was concerned not so much with phenomena as with our a priori knowledge of them. He wanted to find out in what way our minds deal with the objects of the external world. Above all, he wanted to set forth the a priori principles which are fundamental in any epistemological investigation.

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