Instruct: Given a question, retrieve documents that answer the question.
Query: When was Kantian philosophy developed?
In one of Kant's major works, the Critique of Pure Reason (1781),[22] he attempted to explain the relationship between reason and human experience and to move beyond the failures of traditional philosophy and metaphysics. Kant wanted to put an end to an era of futile and speculative theories of human experience, while resisting the skepticism of thinkers such as David Hume. Kant regarded himself as showing the way past the impasse between rationalists and empiricists which philosophy had led to,[23] and is widely held to have synthesized both traditions in his thought.[18]
Like Harman, Levi Bryant opposes post-Kantian anthropocentrism and philosophies of access. From Bryant's perspective, the Kantian contention that reality is accessible to human knowledge because it is structured by human cognition limits philosophy to a self-reflexive analysis of the mechanisms and institutions through which cognition structures reality. He states:
Nietzsche rejected fundamental components of Kant's ethics, particularly his argument that morality, God, and immorality, can be shown through reason. Nietzsche cast suspicion on the use of moral intuition, which Kant used as the foundation of his morality, arguing that it has no normative force in ethics. He further attempted to undermine key concepts in Kant's moral psychology, such as the will and pure reason. Like Kant, Nietzsche developed a concept of autonomy; however, he rejected Kant's idea that valuing our own autonomy requires us to respect the autonomy of others. A naturalist reading of Nietzsche's moral psychology stands contrary to Kant's conception of reason and desire. Under the Kantian model, reason is a fundamentally different motive to desire because it has the capacity to stand back from a situation and make an independent decision. Nietzsche conceives of the self as a social structure of all our different drives and motivations; thus, when it seems that our intellect has made a decision against our drives, it is actually just an alternative drive taking dominance over another. This is in direct contrast with Kant's view of the intellect as opposed to instinct; instead, it is just another instinct. There is thus no self-capable of standing back and making a decision; the decision the self-makes is simply determined by the strongest drive. Kantian commentators have argued that Nietzsche's practical philosophy requires the existence of a self-capable of standing back in the Kantian sense. For an individual to create values of their own, which is a key idea in Nietzsche's philosophy, they must be able to conceive of themselves as a unified agent. Even if the agent is influenced by their drives, he must regard them as his own, which undermines Nietzsche's conception of autonomy.
Dilthey's ideas should be examined in terms of his similarities and differences with Wilhelm Windelband and Heinrich Rickert, members of the Baden School of Neo-Kantianism. Dilthey was not a Neo-Kantian, but had a profound knowledge of Immanuel Kant's philosophy, which deeply influenced his thinking. But whereas Neo-Kantianism was primarily interested in epistemology on the basis of Kant's "Critique of Pure Reason", Dilthey took Kant's "Critique of Judgment" as his point of departure. An important debate between Dilthey and the Neo-Kantians concerned the "human" as opposed to "cultural" sciences, with the Neo-Kantians arguing for the exclusion of psychology from the cultural sciences and Dilthey for its inclusion as a human science.
One of the first philosophers to attempt to grapple with Kant's philosophy was Johann Gottlieb Fichte, whose development of Kantian metaphysics became a source of inspiration for the Romantics. In "Wissenschaftslehre", Fichte argues that the self posits itself and is a self-producing and changing process.
Between 1894 and 1902, Friedlaender studied medicine, philosophy, German literature, archaeology, and art history in Munich, Berlin, and Jena. He wrote his dissertation on Arthur Schopenhauer and Kant. He approached the contemporary problems of his day through the lens of Kantian philosophy, in the footsteps of his teacher, the neo-Kantian Ernst Marcus. His most philosophical work, "Die schoepferische Indifferenz" (1918), Friedlaender built upon Kant's ideas to move beyond the classical dualism of subject and object in a purified, absolute self. 
Stephen Darwall (born 1946) is a contemporary moral philosopher, best known for his work developing Kantian and deontological themes. He is Andrew Downey Orrick Professor of Philosophy at Yale University.
Eduard Gottlob Zeller (; 22 January 1814, Kleinbottwar – 19 March 1908, Stuttgart), was a German philosopher and Protestant theologian of the Tübingen School of theology. He was well known for his writings on Ancient Greek philosophy, especially Pre-Socratic Philosophy, and most of all for his celebrated, multi-volume historical treatise "The Philosophy of Greeks in their Historical Development" (1844–52). Zeller was also a central figure in the revival of neo-Kantianism.
Kantian Review is a journal of philosophy, focusing on Immanuel Kant. It was first published in March 1997 under editor Prof. Graham Bird of the University of Manchester.
Kant had argued that space and time lie as infinite magnitudes inborn in us, and are forms of our sensibility. Schopenhauer accepted this characterization of space and time, as did many neo-Kantians: it was frequently praised as one of the greatest events in philosophy. The theory of relativity eroded the value of the Aesthetic, as it proved to be incompatible with relativity, famously causing neo-Kantians to write A Hundred Authors against Einstein.
The "Critique of Pure Reason" has exerted an enduring influence on Western philosophy. The constructive aspect of the work, Kant's attempt to ground the conditions for the possibility of objects in the conditions of experience, helped bring about the development of German idealism. However, the work's destructive potential influenced Young Hegelians such as Bruno Bauer, Ludwig Feuerbach, and Karl Marx, and also Friedrich Nietzsche, whose philosophy has been seen as a form of "radical Kantianism" by Howard Caygill. Other interpretations of the "Critique" by philosophers and historians of philosophy have stressed different aspects of the work. The late 19th-century neo-Kantians Hermann Cohen and Heinrich Rickert focused on its philosophical justification of science, Martin Heidegger and Heinz Heimsoeth on aspects of ontology, and Peter Strawson on the limits of reason within the boundaries of sensory experience. Hannah Arendt and Jean-François Lyotard dealt with its work of orientation of a limited understanding in the field of world history.
Kaizen -
Kantianism -
Kashmir Shaivism -
Korean philosophy
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.
Neo-Kantianism refers broadly to a revived type of philosophy along the lines of that laid down by Immanuel Kant in the 18th century, or more specifically by Schopenhauer's criticism of the Kantian philosophy in his work "The World as Will and Representation" (1818), as well as by other post-Kantian philosophers such as Jakob Friedrich Fries and Johann Friedrich Herbart. It has some more specific reference in later German philosophy.
In late modern Continental philosophy, Neo-Kantianism () was a revival of the 18th-century philosophy of Immanuel Kant. More specifically, it was influenced by Arthur Schopenhauer's critique of the Kantian philosophy in his work "The World as Will and Representation" (1818), as well as by other post-Kantian philosophers such as Jakob Friedrich Fries and Johann Friedrich Herbart.
Both Kautsky and Luxemburg condemned Bernstein for his "flawed" philosophy of science for having abandoned Hegelian dialectics for Kantian philosophical dualism. Russian Marxist George Plekhanov joined Kautsky and Luxemburg in condemning Bernstein for having a neo-Kantian philosophy. Kautsky and Luxemburg contended that Bernstein's empiricist viewpoints depersonalized and dehistoricized the social observer and reducing objects down to "facts". Luxemburg associated Bernstein with "ethical socialists" who she identified as being associated with the bourgeoisie and Kantian liberalism.
Contemporary transcendental philosophy is developed by German philosopher Harald Holz with a holistic approach. Holz liberated transcendental philosophy from the convergence of neo-Kantianism, he critically discussed transcendental pragmatism and the relation between transcendental philosophy, neo-empiricism and the so-called postmodernism.
Neo-Kantianism refers broadly to the revival of the type of philosophy explained by Immanuel Kant and of the interpretations of Kant provided by post-Kantian philosophers such as Schopenhauer, Jakob Friedrich Fries and Johann Friedrich Herbart. Major figures in the neo-Kantian movement, which began around the 1860s, include Friedrich Albert Lange and Hermann Cohen.
"Critique of the Kantian philosophy" is a criticism Arthur Schopenhauer appended to the first volume of his "The World as Will and Representation" (1818). He wanted to show Immanuel Kant's errors so that Kant's merits would be appreciated and his achievements furthered.
By 1933 (after the rise of Nazism), the various Neo-Kantian circles in Germany had dispersed.
In the analytic tradition, the revival of interest in the work of Kant that has been underway since Peter Strawson's work "The Bounds of Sense" (1966) can also be viewed as effectively Neo-Kantian, not least due to its continuing emphasis on epistemology at the expense of ontology. In the 1980s, interest in Neo-Kantianism has revived in the wake of the work of Gillian Rose, who is a critic of this movement's influence on modern philosophy, and because of its influence on the work of Max Weber. The Kantian concern for the limits of perception strongly influenced the antipositivist sociological movement in late 19th-century Germany, particularly in the work of Georg Simmel (Simmel's question 'What is society?' is a direct allusion to Kant's own: 'What is nature'?). The current work of Michael Friedman is explicitly Neo-Kantian.
Erich Adickes (29 June 1866, Lesum – 8 July 1928, Tübingen) - German philosopher who wrote many important works on Immanuel Kant (1724-1804) and the Kantian philosophy. Adickes was a critical empiricist (moderate Kantian).
In the areas of ethics and religious philosophy, one of the main questions addressed by Moore is this: Is it possible for ethical thinking to be grounded in pure reason? In "Noble in Reason, Infinite in Faculty: Themes and Variations in Kant's Moral and Religious Philosophy", Moore looks at Kant’s moral and religious philosophy and uses it to arrive at a distinctive way of understanding and answering this question. Moore identifies three Kantian themes – morality, freedom and religion – and offers variations on each of these themes in turn. He concedes that there are difficulties with the Kantian view that morality can be governed by ‘pure’ reason, but defends a closely related view involving a notion of reason culturally and socially conditioned.
Following his teacher Xiong Shili, Mou Zongsan sought to articulate and justify a moral metaphysics. A moral metaphysics asserts the interconnectedness of ontology and morality, implying the moral value of all objects including the self. Mou's philosophy attempts to demonstrate the limits of Kant, suggesting instead the ways in which Chinese thought may surpass Kantian morality. Several of Mou's titles directly reveal his engagement with Kant – "Intellectual Intuition and Chinese Philosophy", "Phenomenon and Thing-in-Itself", and "Treatise of the Perfect Good" – a commitment that is reflected in Mou's decision to express his philosophy in Kantian terms. For example, Mou's philosophy inherits the Kantian concepts of autonomy, intellectual intuition, and Thing-in-Itself, although Confucianism inspires Mou to transform these concepts. The reason behind this decision to use Kantian terms remains unknown, but some scholars argue that Mou's use of certain terminologies aims to facilitate a dialogue between the East and West, pointing to Mou's comparison of Mencius and Kant, whereby he demonstrates the compatibility of Chinese and Western philosophies.
Vattimo writes: "… Bubbio’s book is an important philosophical work: not only as an excellent analysis of sacrifice in the post-Kantian tradition but also—and perhaps especially—because it confronts what is more alive in contemporary philosophy in a clear and productive way."
Fleming writes: "Bubbio’s particular talent is for re-excavating the history of Western philosophy and asking us to see anew things that we have read before."
Idealistic Studies is a peer-reviewed academic journal for the publication of studies of idealistic themes. Both historical and contemporary statements of idealistic argumentation are published, as are also historico-philosophical studies of idealism. The journal was established in 1972 by Robert N. Beck with the assistance of the Clark University philosophy department. While it initially focused on American personalism and post-Kantian idealism, the journal's mission has broadened to include other topics, including historically earlier expressions as well as developments of the late 19th to mid-20th century. The journal has become a venue for a number of philosophical movements that share Idealism in their genealogies, including phenomenology, neo-Kantianism, historicism, hermeneutics, life philosophy, existentialism, and pragmatism. The journal is published by the Philosophy Documentation Center and the current editor-in-chief is Jennifer Bates, Professor of Philosophy, Duquesne University.