Instruct: Given a question, retrieve relevant passages that answer the question.
Query: How many works did Kant publish?
Kant developed his moral philosophy in three works: Groundwork of the Metaphysic of Morals (1785), Critique of Practical Reason (1788), and Metaphysics of Morals (1797).
From then on, Kant turned increasingly to philosophical issues, although he continued to write on the sciences throughout his life. In the early 1760s, Kant produced a series of important works in philosophy. The False Subtlety of the Four Syllogistic Figures, a work in logic, was published in 1762. Two more works appeared the following year: Attempt to Introduce the Concept of Negative Magnitudes into Philosophy and The Only Possible Argument in Support of a Demonstration of the Existence of God. In 1764, Kant wrote Observations on the Feeling of the Beautiful and Sublime and then was second to Moses Mendelssohn in a Berlin Academy prize competition with his Inquiry Concerning the Distinctness of the Principles of Natural Theology and Morality (often referred to as "The Prize Essay"). In 1766 Kant wrote Dreams of a Spirit-Seer which dealt with the writings of Emanuel Swedenborg. The exact influence of Swedenborg on Kant, as well as the extent of Kant's belief in mysticism according to Dreams of a Spirit-Seer, remain controversial.[14] On 31 March 1770, aged 45, Kant was finally appointed Full Professor of Logic and Metaphysics (Professor Ordinarius der Logic und Metaphysic) at the University of Königsberg. In defense of this appointment, Kant wrote his inaugural dissertation (Inaugural-Dissertation) De Mundi Sensibilis atque Intelligibilis Forma et Principiis (On the Form and Principles of the Sensible and the Intelligible World).[1] This work saw the emergence of several central themes of his mature work, including the distinction between the faculties of intellectual thought and sensible receptivity. To miss this distinction would mean to commit the error of subreption, and, as he says in the last chapter of the dissertation, only in avoiding this error does metaphysics flourish.
Karl Vorländer (2 January 1860, Marburg – 6 December 1928, Münster) was a German neo-Kantian philosopher who taught in Solingen. He published various studies and editions of the works of Kant, including studies of the relation between Kantian thought and socialist thought, and of the influence of Kant on the work of Johann Wolfgang Goethe. His 1924 biography of Kant became a classic of Kant scholarship for much of the twentieth century.
Purvalap () is a posthumously published collection of poems by Manishankar Ratnji Bhatt alias Kavi Kant, in 1923. Kant has invented a new form of "Khandkavya" by blending the Greek and Sanskrit concepts of tragedy. Kant has given many literary significant poems by this work such as "Vasant vijay", "Chakravakmithun", "Devyani" and "Sagar Ane Shashi".
Her second book, "Kant on the Human Standpoint", began by attempting to rebut some of the critiques of her first book, and went on to analyze other aspects of Kant's work, including his views on freedom, reason, and causality. Her third book, "Hegel's Critique of Metaphysics", starts by providing a close reading of some of Hegel's works that have traditionally been considered difficult to analyze, and goes on to make an argument that Hegel's work represents a novel reworking of Kant's ideas, and that the Hegelian corpus could be used as a base upon which to build a plausible alternative to Lockean empiricism. The volume Longuenesse edited, "Kant and the Early Moderns", was a collection of essays focusing on how Kant understood the work of philosophers that came before him, and how that shaped his own work.Longuenesse is well known for her work on Kant's theory of judgment, which, she argues, provides the crucial backbone for central arguments in Kant's critical system. Her first Kant book was originally published in French (Kant et le Pouvoir de Juger), then translated into English in a revised and expanded version (Kant and the Capacity to Judge). The book was broadly discussed and was especially influential in generating a new interest in Kant's logic and Kant's views on the role of imagination in perception and cognition, and Kant's explanation of concept acquisition. Longuenesse's work connects Kant's view to contemporary debates in philosophy of mind, for instance around the question of the conceptual or non-conceptual content of perception and the nature of rule following. Longuenesse's responses to the discussions elicited by her book have appeared in numerous articles, some of which were included in her second Kant book, Kant on the Human Standpoint (2005). This book expands her interpretation of Kant's theory of judgment to consideration of its role in Kant's philosophy of nature, moral philosophy and aesthetic theory.
The "Critique of Pure Reason" was the first of Kant's works to become famous. According to Frederick C. Beiser, the work helped to discredit rationalist metaphysics of the kind associated with Leibniz and Wolff which had appeared to provide "a priori" knowledge of the existence of God, although Beiser notes that this school of thought was already in decline by the time the "Critique of Pure Reason" was published. In his view, Kant's philosophy became successful in the early 1790s partly because Kant's doctrine of "practical faith" seemed to provide a justification for moral, religious, and political beliefs without an "a priori" knowledge of God. However, the "Critique of Pure Reason" received little attention when it was first published. Kant did not expect reviews from anyone qualified to appraise the work, and initially heard only complaints about its obscurity. The theologian and philosopher Johann Friedrich Schultz wrote that the public saw the work as "a sealed book" consisting in nothing but "hieroglyphics". The first review appeared in the "Zugaben zu den Göttinger gelehrte Anzeigen" in 1782. The review, which denied that there is any distinction between Kant's idealism and that of Berkeley, was anonymous and became notorious. Kant reformulated his views because of it, redefining his transcendental idealism in the "Prolegomena to Any Future Metaphysics" (1783) and the second edition of the "Critique of Pure Reason". The review was denounced by Kant, but defended by Kant's empiricist critics, and the resulting controversy drew attention to the "Critique of Pure Reason".
Kant also credited David Hume with awakening him from a "dogmatic slumber".[56] Hume had stated that experience consists only of sequences of feelings, images or sounds. Ideas such as "cause", goodness, or objects were not evident in experience, so why do we believe in the reality of these? Kant felt that reason could remove this skepticism, and he set himself to solving these problems. He did not publish any work in philosophy for the next 11 years.
Guyer has written nine books on Kant and Kantian themes, and has edited and translated a number of Kant's works into English. In addition to his work on Kant, Guyer has published on many other figures in the history of philosophy, including Locke, Hume, Hegel, Schopenhauer, and others. Guyer's "Kant and The Claims of Knowledge" (Cambridge University Press) is widely considered to be one of the most significant works in Kant scholarship. Recent works by Guyer include "Knowledge, Reason, and Taste: Kant's Response to Hume" (Princeton University Press), and "The Cambridge Companion to Kant's Critique of Pure Reason" (Cambridge University Press).
Feder's campaign against Kant was unsuccessful and the "Philosophische Bibliothek" ceased publication after only a few issues. Other critics of Kant continued to argue against the "Critique of Pure Reason", with Gottlob August Tittel, who was influenced by Locke, publishing several polemics against Kant, who, although worried by some of Tittel's criticisms, addressed him only in a footnote in the preface to the "Critique of Practical Reason". Tittel was one of the first to make criticisms of Kant, such as those concerning Kant's table of categories, the categorical imperative, and the problem of applying the categories to experience, that have continued to be influential. The philosopher Adam Weishaupt, founder and leader of the secret society the Illuminati, and an ally of Feder, also published several polemics against Kant, which attracted controversy and generated excitement. Weishaupt charged that Kant's philosophy leads to complete subjectivism and the denial of all reality independent of passing states of consciousness, a view he considered self-refuting. Herman Andreas Pistorius was another empiricist critic of Kant. Kant took Pistorius more seriously than his other critics and believed that he had made some of the most important objections to the "Critique of Pure Reason". Beiser writes that many sections of the "Critique of Practical Reason" are "disguised polemics against Pistorius". Pistorius argued that, if Kant were consistent, his form of idealism would not be an improvement over that of Berkeley, and that Kant's philosophy contains internal contradictions.
In Kant's essay "Answering the Question: What is Enlightenment?", Kant defined the Enlightenment as an age shaped by the Latin motto Sapere aude ("Dare to be wise"). Kant maintained that one ought to think autonomously, free of the dictates of external authority. His work reconciled many of the differences between the rationalist and empiricist traditions of the 18th century. He had a decisive impact on the Romantic and German Idealist philosophies of the 19th century. His work has also been a starting point for many 20th century philosophers.
In the late eighteenth century Immanuel Kant set forth a groundbreaking philosophical system which claimed to bring unity to rationalism and empiricism. Whether or not he was right, he did not entirely succeed in ending philosophical dispute. Kant sparked a storm of philosophical work in Germany in the early nineteenth century, beginning with German idealism. The characteristic theme of idealism was that the world and the mind equally must be understood according to the same categories; it culminated in the work of Georg Wilhelm Friedrich Hegel, who among many other things said that "The real is rational; the rational is real."
Salomon Maimon influenced German idealism by criticizing Kant's dichotomies, claiming that Kant did not explain how opposites such as sensibility and understanding could relate to each other.
Maimon claimed that the dualism between these faculties was analogous to the old Cartesian dualism between the mind and body, and that all the problems of the older dualism should hold "mutatis mutandis" for the new one. Such was the heterogeneity between understanding and sensibility, Maimon further argued, that there could be no criterion to determine how the concepts of the understanding apply to the intuitions of sensibility. By thus pointing out these problematic dualisms, Maimon and the neo-Humean critics left a foothold open for skepticism within the framework of Kant’s own philosophy. For now the question arose how two such heterogeneous realms as the intellectual and the sensible could be known to correspond with one another. The problem was no longer how we know that our representations correspond with things in themselves but how we know that "a priori" concepts apply to "a posteriori" intuitions.
It was Knutzen who introduced Kant to the scientific literature of the era and especially the works of Isaac Newton, who had such a powerful influence on the development of Kant's own philosophy. Knutzen, however, did not consider Kant to be one of his best students, and favoured (1722–1786) or Johann Friedrich Weitenkampf (1726–1758). Moreover, the name of Kant never appeared in the profuse correspondence between Knutzen and Leonhard Euler, which is evidence of in what little esteem Knutzen held Kant.
In his position as editor of the "Philosophisches Magazin" (1788–1792) and the "Philosophisches Archiv" (1792–1795), Eberhard published many articles (most of which he wrote himself) critical of Kant. He argued that Kant's work was wholly derivative, simply adopting the work of Gottfried Leibniz, and a variety of dogmatism. Kant responded to Eberhard's criticism in his "Ueber eine Entdeckung, nach der alle neue Kritik der reinen Vernunft durch eine ältere entbehrlich gemacht werden soll" (Königsberg, 1790).
He also wrote a number of semi-popular essays on history, religion, politics and other topics. These works were well received by Kant's contemporaries and confirmed his preeminent status in 18th-century philosophy. There were several journals devoted solely to defending and criticizing Kantian philosophy. Despite his success, philosophical trends were moving in another direction. Many of Kant's most important disciples and followers (including Reinhold, Beck and Fichte) transformed the Kantian position into increasingly radical forms of idealism. The progressive stages of revision of Kant's teachings marked the emergence of German Idealism. Kant opposed these developments and publicly denounced Fichte in an open letter in 1799.[65] It was one of his final acts expounding a stance on philosophical questions. In 1800, a student of Kant named Gottlob Benjamin Jäsche (1762–1842) published a manual of logic for teachers called Logik, which he had prepared at Kant's request. Jäsche prepared the Logik using a copy of a textbook in logic by Georg Friedrich Meier entitled Auszug aus der Vernunftlehre, in which Kant had written copious notes and annotations. The Logik has been considered of fundamental importance to Kant's philosophy, and the understanding of it. The great 19th-century logician Charles Sanders Peirce remarked, in an incomplete review of Thomas Kingsmill Abbott's English translation of the introduction to Logik, that "Kant's whole philosophy turns upon his logic."[66] Also, Robert Schirokauer Hartman and Wolfgang Schwarz, wrote in the translators' introduction to their English translation of the Logik, "Its importance lies not only in its significance for the Critique of Pure Reason, the second part of which is a restatement of fundamental tenets of the Logic, but in its position within the whole of Kant's work."[67]
The anonymously published work "Aenesidemus" was one of the most successful attacks against the project of Kant. According to Kant’s teaching, things-in-themselves cannot cause appearances, since the Category of causality can find application on objects of experience only. Kant has therefore not the right to claim the existence of things-in-themselves. 
Awakened from "dogmatic slumber" by Hume's work, Immanuel Kant sought to explain how metaphysics is possible. Kant's 1781 book introduced the distinction "rationalism", whereby some knowledge results not by "empiricism", but instead by "pure reason". Concluding it impossible to know reality in itself, however, Kant discarded the philosopher's task of unveiling appearance to view the "noumena", and limited science to organizing the "phenomena". Reasoning that the mind contains categories organizing sense data into the experiences "substance", "space", and "time", Kant thereby inferred uniformity of nature as knowledge "a priori".
Kant lectured on anthropology for over 25 years. His Anthropology from a Pragmatic Point of View was published in 1798. (This was the subject of Michel Foucault's secondary dissertation for his State doctorate, Introduction to Kant's Anthropology.) Kant's Lectures on Anthropology were published for the first time in 1997 in German.[129] Introduction to Kant's Anthropology was translated into English and published by the Cambridge Texts in the History of Philosophy series in 2006.[130]
Kant believed that the anonymous review was biased and deliberately misunderstood his views. He discussed it in an appendix of the "Prolegomena", accusing its author of failing to understand or even address the main issue addressed in the "Critique of Pure Reason", the possibility of synthetic a priori judgments, and insisting on the distinction between transcendental idealism and the idealism of Berkeley. In a letter to Kant, the philosopher Christian Garve admitted to having written the review, which he disowned due to editorial changes outside his control. Though Garve did not inform Kant of this, the changes were made by J. G. Feder. Following the controversy over Garve's review, there were no more reviews of the "Critique of Pure Reason" in 1782 except for a brief notice. The work received greater attention only in 1784, when Shultz's commentary was published and a review by the philosopher and historian of philosophy Dietrich Tiedemann was published in the "Hessische Beyträge zur Gelehrsamkeit und Kunst". Tiedemann attacked the possibility of the synthetic "a priori" and defended the possibility of metaphysics. He denied the synthetic status of mathematical judgments, maintaining that they can be shown to be analytic if the subject term is analyzed in full detail, and criticized Kant's theory of the "a priori" nature of space, asking how it was possible to distinguish one place from another when the parts of absolute space are identical in themselves. Kant's issued a hostile reaction. Kant maintained that Tiedemann did not understand the problems facing the critical philosophy.
Samuel Martin Thompson (1901—1983) was an American philosopher, frequent contributor to scholarly journals and author of three bestselling textbooks of philosophy. His textbooks were used by many top universities and seminaries in the United States. An expert on the works of philosopher Immanuel Kant, he published analyses of Kant's work. Thompson was also one of the three authors of the Confession of 1967, one of the major statements of faith of the Presbyterian Church (USA).
Kant also applies the categorical imperative in "The Groundwork for the Metaphysics of Morals" on the subject of "failing to cultivate one's talents." He proposes a man who if he cultivated his talents could bring many goods, but he has everything he wants and would prefer to enjoy the pleasures of life instead. The man asks himself how the universality of such a thing works. While Kant agrees that a society could subsist if everyone did nothing, he notes that the man would have no pleasures to enjoy, for if everyone let their talents go to waste, there would be no one to create luxuries that created this theoretical situation in the first place. Not only that, but cultivating one's talents is a duty to oneself. Thus, it is not willed to make laziness universal, and a rational being has imperfect duty to cultivate its talents. Kant concludes in The Groundwork:
At Jena, he befriended Gottlob Frege and collaborated with the Neo-Kantian philosopher of language Richard Hönigswald. Bauch was an influential figure in the Kant-Gesellschaft (Kant Society) and helped publish the Prussian Academy's edition of Kant's collected works. Until 1916, he was editor of the Kant Society's journal, "Kant-Studien" (Kant Studies). He was forced to resign after publishing an anti-semitic article in a right-wing nationalist tabloid, which caused a storm of controversy in the Kant Society. (Many Neo-Kantians, including Bauch's subsequent colleague Hönigswald, were Jewish, and quite a few were social democrats.) In 1917, Bauch founded a philosophical society of his own, the German Philosophical Society, which issued the journal "Beiträge zur Philosophie des Deutschen Idealismus" (Contributions to the Philosophy of German Idealism). Frege was among its contributors. When the Nazis came to power, Bauch's political views stood him in good stead. While many Neo-Kantians had to emigrate and some ended up in concentration camps (including, for a year, Hönigswald), Bauch became head of the German Philosophical Society in 1934.
"Kant's Thinker" (2011), was called "an ambitious and challenging work" by Paul Guyer in the "European Journal of Philosophy". In this book, she continues work on "a central theme of her earlier work: how to understand Kant's view of the unity of self-consciousness in the "Critique of Pure Reason"."
In 1955 he published his first two major works. "Kant", an introduction for non-specialists to Immanuel Kant's work, went through several impressions over the next three decades and is still regarded as a minor classic in the field; it was one of the first post-war books to reintroduce Kant to the English-speaking world. The fact that in this and later works Korner put forward a controversial view that Kant's categories apply directly to ordinary empirical science, was little noticed by a public grateful for any short work covering all of Kant's philosophy. The second, "Conceptual Thinking", was a more specialised study, studying the way in which people deal with "exact" and "inexact" concepts – exact concepts, like logical constructs or mathematical ideas, could be clearly defined, whilst inexact concepts, like 'colour', would always have unclear boundaries. In 1957 he expanded on this, editing "Observation and Interpretation", a collection of papers arising from a seminar which brought together both philosophers and physicists to discuss these questions.
Saju Chackalackal (born 15 March 1965) is an author and professor of Philosophy at Dharmaram Vidya Kshetram Bangalore. He is also a catholic religious priest of the Carmelites of Mary Immaculate Congregation. He is a Kantian scholar who obtained PhD from Pontifical University of Saint Thomas Aquinas Rome. He was the former chief editor of Journal of Dharma. He has authored many books and articles. He was instrumental in preparing a number of course materials for Indira Gandhi National Open University, Delhi.Philosophical Contributions of Saju Chackalackal can be generally categorised in the area of philosophy, ethics, Immanuel Kant,Religion and Society. In these fields he has published more than a dozen books and over hundred articles. His most notable contribution is in the field of Kantianism through his book "Unity of Knowing and Acting in Kant: A Paradigmatic Integration of the Theoretical and the Practical." In this book he unearths the underlying unity between knowing and acting in Kant emerging at different periods and realms of Kant's philosophical thinking. Through his analytic and synthetic approach to the threefold critique, he highlights the dialectics of the noesis and the noetic, the phenomenon and the metaphysics of the noumenon and the good and the beautiful. His research shows how Kant himself as warranty to this claim of absolutness to the moral imperative in the field of free will.