Understanding Kant's Transcendental Aesthetic and Dialectic

The Transcendental Aesthetic

The transcendental aesthetic is sensitive transcendental criticism. Kant calls this part of his work aesthetic (from the Greek sense), which concludes that space and time are a priori conditions of objectivity. Space is a pure a priori intuition; intuitive knowledge is not a concept because the concept applies to any number of things, and intuition is a direct uptake of individuality.

Nothing can be knowledge unless certain conditions are met by the knower. The subject acts on something, and it becomes like an object of knowledge. What the subject does to something that becomes an object of knowledge are the transcendental conditions of objectivity, which Kant called a priori forms.

Time as A Priori Sensibility

Kant proceeds to conclude that time is another a priori form of sensibility. By the a priori forms of space and time, all sense perceptions are formalized and converted into phenomena. They can also explain the mathematical sciences.

The Transcendental Analytic

In the Transcendental Analytic, Kant distinguishes the phenomenal world that is knowable about reality from the noumenal world that is transcendent and unknowable. According to the Kantian concept, being held consists of being determined by a predicate at trial. From Aristotle, different types of predicates are called transcendental categories. Kant comes to the logic of trials and finds that these are divided according to quantity, quality, relation, and modality. The act of judging is something that makes the subject cognoscente by understanding or a priori forms. These categories are called pure concepts.

Transcendental Dialectic

In the Transcendental Dialectic, Kant begins to clarify what the transcendental illusion is by presenting subjective principles as if they were objective. All knowledge starts from the senses, through understanding, and ends with reason: reason has two uses: logical and pure. The logical reason minimizes the multiple number of early knowledge of understanding. We know there are three types of reasoning: categorical, hypothetical, and disjunctive. When the pure concept of reason is invoked, Kant calls it an idea. The logical function of reason is always multiple and synthesizes knowledge on universal joints. This is the pure use of reason.

The absolute unity of the thinking self, the absolute unity of the series of conditions in natural phenomena, i.e., the world, and the absolute unity of the absolute condition of all possible objects of thought, i.e., God.

Reason is a synthesizing power. The trial is a synthetic function of understanding. These summaries are legitimate when carried out on the reason with the elements given by experience. The totality of all our experiences, the totality of everything that opposes the thinking self, and the absolute supreme God. The rationale is that in the conditions of objectivity, every phenomenon is conditioned by previous and also subsequent conditions: the 'cause and effect' phenomenon makes it a condition of each condition and conditioned.