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Kant's Duality Subject Subject Analysis

3. Reconfiguration of the Relationship Subject–Object. The Hermeneutic Subject

a) Hegel’s Critique of Kant’s Duality Subject-Object

The gap between the two gnoseological instances–the external, independent object and the receptive knowing subject–feeds the ideological corpus of modern sciences. Despite the rigorous character it claims, the expansion of methodical domination and of its inherent technical-objective annexes subjects to most different areas to a pseudo-doctrinal system consisting of mere slogans of common sense. In the space of everyday routine, under the restricted viewfinder it promotes, only those phenomena and explanations that can be labelled “scientifically approved (by the specialist)” are admitted. Undoubtedly, this
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A great philosopher as Immanuel Kant would not have admitted the precariousness of these developments. The “Copernican revolution” from the Critique of Pure Reason demonstrates the substantial role the subject plays for an exterior object to become a phenomenon, in accordance with our human faculties of knowledge (the sensitivity and the intellect). Thus, the subjective side of knowledge is attested, and that happens within a philosophical system, par excellence, objective. The intellect is limited to know only phenomena, the noumenon remaining unknowable. Yet, objectivity does not apply to this type of entity, but exclusively to its phenomenal appearance, in the framework of human experience. That is because objectivity is a property of the subjective sentences, and not of the object aimed to be…show more content…
The speculative methodological orientation according to the object is thus envisaged, but, unfortunately, not entirely developed. The object remains motionless, despite its active interaction with the subject. On the other hand, by mediating between the intellectual knowledge and the desire by means of judgement, Immanuel Kant manages to promote a particular type of subjectivity in the very domain of nature–nature as art. Of course, this process requires a permanent reporting to the feeling of pleasure and displeasure, which causes, in the case of hermeneutics, a gnoseological limitation. But even so, the preeminent role granted to the self/ego within the domain of aesthetic and teleological reflections provides an important orientation.
For this reason, Hegel’s critique of the transcendental idealism does not aim the subject itself, but only the relationship it maintains with its object. When he accuses Kant’s philosophy of subjectivism, Hegel does not seek a reduction of the knowing subject. He denounces, on the contrary, the erroneous manner in which the reality is subjected to the faculty of understanding. It is worth to insist on this topic in order to clarify the dialectical meaning of the subjective

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