1

Philosophy for Kant is science of the relation of all knowledge to the essential ends of human reason.
Supreme ends of reason form the system of culture.
These two definitions create a struggle against both empiricism and against dogmatic rationalism.
In empiricism, reason not just a faculty of ends, but refers back to a basic affectivity or a nature capable
of positing them. It is the faculty of organizing indirect, oblique means. Culture is a trick, calculation
and detour.
Against empiricism, Kant affirms there are ends proper to culture and ends proper to reason. Only
cultural ends of reason can be described as absolutely final.
2
Rationalism posits that rational beings pursue strictly rational ends.
What reason recognizes as an end is something external and superior to it that is taken as a rule of the
will.
An end is a representation that determines the will, and a representation is external to the will.
Representation can be either sensible or purely rational it does not matter.
3
All representations are related to something other than itself, both an object and a subject.
As many faculty of minds as there are representations.
A representation wherein the object conforms is a faculty of knowledge.
A representation wherin there is a causal relation to the object is the faculty of desire.
4
A representation of the subject increases or decreases its vital force and is the faculty of feeling of
pleasure or pain.
Question of knowing if these faculties capable of a higher form. A higher form defined as when it is
able to find the law of its excercise within itself. These forms are autonomous [affect a higher form?]
Representation not enough on its own to form knowledge. We need to go beyond it to see another
representation linked to it. Knowledge a synthesis.
A posteriori versus a priori knowledge. A priori knowledge is when concept B intrinsically linked to
concept A.

7
Faculty refers to the different relationships of representations in general.
Can also refer to a specific source of representations.
8
Intuition has its source in sensibility. Relates to an object of experience.
Concept relates to an object of experience through other representations.
Idea is a concept which goes beyond the possibility of experience and finds its source in reason.
11
Experience never gives us anything universal or necessary.
12
If we go beyond what is given to us in experience it is subjectively through concepts that are unique to
ourselves.
13
Our subjective moves must conform to the same principles that nature does. It is a transcendental
subjectivity in so far that it appeals to a higher form.
14
Phenomena neither appearances or products of our activity. They affect us insofar that we are passive
and receptive subjects.
They are subject to us through the internalization of the relationship between object and subject in
Kant.
16
Categories are concepts of the unity of the consciousness of mind and predicates of the object in
general.
Phenomena are subject to categories. They appear, and to appear is to be immediate in space and time.
18
Understanding judges but reason reasons.
20

Understanding can govern over phenomena only in form.

20
Harmony is postulated between phenomena's content and the ideas of reason. Reason does not govern
over phenomena, but rather there is a systematic unity of nature.
22
Common sense must be considered as its own, distinct sense or empirical faculty.
Sensibility and understanding differ in nature. One is faculty of intuition one of concepts. [go back to
Neuropolitics thinking and sensibility impossible?]
Kant rejects harmony between object and subject and makes object dependent on subject.
24
Only phenomena can be subject to the faculty of knowledge. The speculative interest therefore
naturally bears on phenomena.
Through synthesis, phenomena are subject to understanding and its concepts.
25
Transcendental employment