Manfredo Oliveira’s philosophical thought is part of a Western debate between continental philosophy and analytical philosophy. Manfredo’s position in this discussion is dialectical in the sense that it structures his thought based on a dialogue about the potential and limits of transcendental philosophy, the philosophy of language, and metaphysics. His starting point is a critical appropriation of the limits of Kant’s and Husserl’s transcendental philosophy, resulting in an intersubjective resignification of the transcendental based on the linguistic turn. In the final phase of his philosophy, he places the metaphysics of primordial being at the center of his reflections.

The aim of the research is to conceptualize the category of “phenomenon” as a methodological tool for contemporary art studies and to identify its philosophical, aesthetic, and interdisciplinary foundations. The paper examines the development of the concept of phenomenon in the philosophical tradition – from ancient ontology and transcendental philosophy to phenomenology and post-structuralism – as well as the specifics of its application in the theory and practice of art historical analysis. Special attention is paid to the phenomenological approach, which reveals art as an event of consciousness and a process of meaning generation, as well as to historical-cultural and interdisciplinary perspectives that allow the artistic phenomenon to be interpreted within the context of socio-cultural connections. The scientific novelty of the work lies in the comprehensive consideration of the category “phenomenon” as a concept that unites the ontological, perceptual, and hermeneutic levels of art analysis. As a result of the research, it is established that the phenomenon in art studies acts not only as a form of artistic manifestation but also as a dynamic structure reflecting the interaction of subjective perception, cultural context, and the philosophical meaning of the work of art.

Kant's notion of intuition is usually associated with the a priori forms of space and time. In my paper, firstly, I want to demonstrate that intuition is very complex and has different functions for transcendental consciousness and plays an important role in each function, secondly, to substantiate the thesis that this concept is key to understanding the principle of Kant's transcendental philosophy, and thirdly, to point out some aporias or problems associated with this concept. Here are some difficulties: the relationship between pure intuition and empirical intuition is problematic, and the function of intuition and representation is difficult to distinguish unambiguously. In my article, I will consider several key points in Kant's philosophy for which the concept of intuition plays its own special function.

The article focuses on Natorp’s reviews of Husserl’s phenomenology. Departing from his critique of Husserl’s pure logic, I analyze Natorp’s comparison between key concepts from his general psychology and from transcendental phenomenology. This account leads to the question about the possibility of a direct description of originary consciousness, axis of the divergence between two notions of ‘transcendental’ which shows two different ways of understanding what transcendental philosophy is.

Abstract The study will focus on the German philosopher, Richard Schaeffler (1926–2019). Schaeffler wanted to create a new transcendental philosophy by developing Kant’s thought and thereby a new form of Christian philosophy. In his texts, he not only sketched the contours of a possible Christian transcendental philosophy, but his philosophy is already just such a philosophy. The aim of the study is to answer two questions: How did Schaeffler understand Christian philosophy, and what is specific about his Christian philosophy? In answering these questions, I will briefly compare Richard Schaeffler and Gianni Vattimo, who considered his philosophy to be Christian. The specific character of Christian philosophy – not only of Schaeffler’s – will be highlighted against the background of Vattimo’s philosophy, and the limits and deficiencies of Vattimo’s ‘Christian philosophy’ will be shown against the background of Schaeffler’s thought.

Abstract The essay proposes to view Hegel's philosophical project as the provocatory task of “philosophizing without first principles.” Key to this view of the activity of philosophizing is Hegel's dialectic‐speculative method, which he establishes in contrast to Kant's transcendental philosophy and to the first principles of Fichte's Jena Wissenschaftslehre. The essay proposes two claims. The first is that dialectic‐speculative thinking is thinking without first principles; the second is that principles for theoretical and practical thinking and acting can be established only by that way of thinking, namely, dialectic‐speculative thinking, that can itself proceed without them (or is not determined or constrained by them). To put the point in a dialectical way: principles become necessary for thinking because thinking can dispense of them.

This paper discusses the issue of technological singularity and analyzes its far-reaching impact on the future of mankind in combination with Kant's transcendental philosophy. Technological singularity is often understood as the point at which artificial intelligence surpasses human intelligence, leading to discussions about human free will, ethics, and social structures. However, this paper argues that technological singularity is not necessarily a threat, but a natural result of human reason and technological innovation. Using Kant's critical philosophy, this paper considers artificial intelligence from the perspective of human motivation, moral responsibility, and the limits of the human subject. This paper aims to provide a framework for philosophical reflection on the technological singularity in order to promote a deeper understanding of the relationship between technology and humanity.

Embodied Idealism: Merleau‐Ponty's Transcendental Philosophy by Joseph C.BerendzenNew York: Oxford University Press, 2023. 288 pp. <scp>ISBN</scp>: 9780192874764

Abstract: This article explores and extends J. N. Mohanty's defense of transcendental philosophy. I start with a brief presentation of the key features of transcendental philosophy as advocated by Kant. This is followed by an analysis of J. N. Mohanty's articulation and defense of the possibility of Husserlian transcendental philosophy. Mohanty adds a spiritual tinge to transcendental philosophy that takes me to the idea of freedom as transcendence, where the essence of man lies in transcending the natural in him. This is where I bring in the idea of absolute subjectivity that facilitates the emergence of the idea of the transcendent. Transcendent in the sense of transnatural does not fall outside the scope of transcendental philosophy. On the contrary, I argue that transcendental philosophy must account for the idea of the transcendent as a content of transcendental phenomenological experience.

abstract: This paper aims to fill a gap in the literature by investigating Fichte’s application of the genetic method to Kant’s transcendental philosophy. I claim that Fichte’s main source for developing this method is Ernst Platner’s conception of logic as a pragmatic history of the human faculty of cognition. To support this claim, I argue (1) that Platner himself reworked Kant’s account of the faculties by using this method, (2) that Fichte engaged extensively with Platner’s approach to Kant, and (3) that he employed a nonpsychological version of Platner’s method to recast Kant’s transcendental logic in the Foundation of the Entire Doctrine of Science . In my view, Fichte’s development of the genetic method within a transcendental framework is one of his most influential contributions to the further development of German Idealism.

This study examines the philosophical discourse of Mullā Ṣadrā on the immateriality of the soul (tajarrud al-nafs), with a focus on his seminal work, al-Shawāhid al-Rubūbiyyah. Mullā Ṣadrā, the founder of the transcendent philosophy (ḥikmah muta‘āliyah), developed a system rooted in foundational principles, including the primacy of existence (aṣālat al-wujūd), the gradation of existence (tashkīk al-wujūd), and substantial motion (ḥarakah jawhariyyah). His philosophical method integrates rational demonstration (burhān ‘aqlī), theology (kalām), Qur’anic insights, and mysticism (‘irfān), creating a unique and comprehensive framework. The research addresses a gap in the systematic analysis of Mullā Ṣadrā’s articulation of the soul’s immateriality in al-Shawāhid al-Rubūbiyyah, particularly within the third chapter (mashhad), where metaphysical principles intersect with discussions on the soul. Employing a descriptive, analytical, and argumentative methodology, the study identifies 14 structured arguments presented by Mullā Ṣadrā, evaluating their coherence and strength. Findings reveal that while many arguments are robust and deeply integrated into his philosophical system, others, particularly those based on textual and testimonial evidence, require refinement. These supplementary arguments serve to reinforce philosophical conviction rather than diminish logical validity. This research contributes to Islamic metaphysics by providing a focused analysis of al-Shawāhid al-Rubūbiyyah, offering insights into a relatively understudied text in Sadrian philosophy. It bridges classical Islamic thought with contemporary philosophical inquiry, highlighting the relevance of Mullā Ṣadrā’s views on the immaterial soul in understanding metaphysical anthropology and eschatology.

This article discusses the concept of Wahdat Al-Wujud (Unity of Existence) from the perspectives of Islamic philosophers, categorized into three major groups: the Peripatetic philosophy, the Illumination philosophy, and the Transcendental philosophy. Additionally, this article will explore the thoughts of Sufis such as Sheikh Muhyiddin Ibn Arabi and Hamzah Fansuri (Indonesian Archipelago), through several of their works like Asrar Arifin, Sharab al-Ashiqin, and Al-Muntahi. To analyze this discussion, authors employs an analytical-descriptive method, ultimately concluding that among philosophers, the concept of existence (Wujud) is not only self-evident but is also deemed impossible to define. The Peripatetic school believes in Asalatul Wujud, while the Illumination philosophy upholds Asalatul Mahiyah. Interestingly, Mulla Sadra builds the foundation of his philosophy on the concept of Asalatul Wujud. Yet, he can explain the theory of Taskik Wujud through the metaphor of light, which has often been discussed in Illumination philosophy. The concept of Unity of Existence in mysticism asserts that there is only one true existence: the existence of the Divine Essence, and all that exists are manifestations. It does not deny multiplicity (Kasrat); however, it is found in the appearances and manifestations, not in existence itself.

abstract: This essay explores Salomon Maimon’s first published articles: an article on Moses Maimonides that he published in the Berlinische Monatsschrift in 1789 and a slightly revised version of the same article that he published in Ha-Meassef , the leading journal of the Jewish Enlightenment, several months later. These articles represent the first time that Maimon interprets Maimonides’s thought along the lines of Kantian philosophy, anticipating his interpretations of Maimonides in Giv’at ha-Moreh (1791), his Hebrew commentary on Maimonides’s Guide of the Perplexed , and his Autobiography (1792/93). Employing Kantian terminology and concepts, Maimon offers a novel interpretation of Maimonides’s thought that accords with Kant’s critical insights. Furthermore, Maimon uses his explication of Maimonides’s thought as an opportunity to provide his own interpretation of Kant’s theory of cognition, setting the stage for his critical analysis of Kantian epistemology in his Essay on Transcendental Philosophy (1790). These articles also underscore the often-overlooked importance of Maimonides for Maimon more generally.

Abstract Emmanuel Levinas’s philosophy of absolute transcendence has been criticized for defeating any possibility of relationship to the divine as Other. Such critiques restage central theological trends that rely on analogy as opening just such an avenue to the divine. Aquinas proposes analogy in his own criticism of Maimonides’ negative theology of God as beyond any likeness, in ways similar to arguments leveled against Levinas. Levinas, however, proposes a language model, which also illuminates Maimonides’ own language discourses, as a way to allow relationship while sustaining distinction from transcendence. Through language, the divine is addressed while respecting absolute Otherness, in a move away from ontology to ethics.

In the eve of 2024, as if to honor the 300th anniversary of Immanuel Kant’s birth, one of the leading Bulgarian thinkers, Boyan Manchev, published a big book on the Königsberg philosopher. Its title is World and Freedom. Transcendental Philosophy and Modal Ontology. The book is big not only in terms of its volume (more than 700 pages long) but more importantly in its scope and depth, as well as in its innovative interpretation.

In this article, we want to shed light on the reality that is quite evident in terms of the relationship between the Quran and Transcendent Philosophy. To demonstrate the veracity of this issue, we first refer to the ongoing debates in contemporary philosophy that focus on the dual concepts of the invisible and the visible, reason and tradition, philosophical inference and revelation, not to mention science and religion. Secondly, we refer to the need to provide a modern analysis of the main philosophical works that Mulla Sadra wrote and succeeded in developing his principles and foundations by analyzing the connection, fusion and excess of dualities of disparate claims about the studies related to existence. His work entitled "The Transcendent Philosophy of the Four Journeys of the Intellect" covers all the main aspects of philosophy and theology in terms of determining its theological cause, that is, the attainment of a degree of wisdom by which the soul is prepared to ascend to the higher spheres.

The relevance of the study. The study of R. Wagner's opera «Der Fliegende Hollander» from the standpoint of reflecting in it the genre features of the art fairy tale requires the use of those philosophical and aesthetic concepts in the context of which the artistic phenomena that form the research material in this scientific work matured. Achieving the aim of the study required relying on the doctrine of ‘transcendental philosophers’ about the «work of art of the future» as an example of a «new myth» reproduced in the form of an ‘encyclopaedia-chaos in the fragmentary form of arabesque’ [Рощенко, 2006], and on the theory of the art fairy tale set out in the Fragments by Novalis and F. Schlegel. The paradigmatic role was played by the genre features of Kunstmärchen in Wagner's opera Der Fliegende Hollander, one of the prototypes of which was W. Hauf's The Story of the Ghost Ship. Its influence on Wagner's musical drama is not limited to plot parallels, but is also observed at the level of a type of dramaturgy (fragmentary dream drama), the role of the frame principle in the «caravan» unification of stories about the fate of the cursed Captain, the influence of «Gothic novel». The discovery of the Kunstmärchen system of features has led to the expediency of genre definition of Wagner's opera as a colourful tale of dreams and wanderings. The rampage of «dark fantasy», which is overcome by the hero's final accession to the saving peace, allowed us to identify in Der Fliegende Hollander the signs of synthesis ofof such genre types as «horror opera» and «salvation opera». The interaction of these genre types allowed us to define «Der Fliegende Hollander» as an «opera of horrors and salvation». The main objective of the study is to identify the genre features of the artistic fairy tale in Richard Wagner's opera Der Fliegende Hollander based on the analysis of the philosophical and artistic context of German Romanticism. The methodology includes the principle of historicism; comparative analysis; analysis of intonation dramaturgy; encyclopaedic analysis (O. Roschenko, 2006), designed to establish the range of literary influences observed in the drama of Wagner's Der Fliegende Hollander as a colourful tale of dreams and wanderings. Results and conclusions. The definition of Kunstmärchen features in the dramaturgy of Wagner's «Der Fliegende Hollander», based on the key positions of the works of «transcendental philosophers» regarding the interpretation of the work of «art of the future» as a «new myth», has made it possible to define the genre of musical drama as a tale of dreams and wanderings with the features of a «Gothic novel», as a «opera of horror and salvation». It is revealed that the influence of W. Hauf's Kunstmärchen is not limited to plot parallels, but is observed at the level of the logic of the development of the action according to the type of «motley sheets», which ultimately form a special type of opera drama, defined as dream drama

Embodied Idealism: Merleau-Ponty's Transcendental Philosophy

The article analyzes the phenomenon of transcendental critique in relation to normative critique. The author, initially distinguishing between transcendental and normative critical discourses as distinct and, in certain respects, oppositional philosophical attitudes, then identifies some aspects and ways of their partial mutual overlapping; and vice versa, on the basis of certain points of commonality, the parameters of the fundamental difference between the transcendental and normative critical approaches are determined. The theoretical basis of the study is the author’s conceptualization of transcendental thinking, within the framework of which the analysis of transcendental and normative criticism is carried out. The conceptual vantage point of the analysis is the considering of transcendental discourse as a critical discourse par excellence. Noting the ambivalence of the term “normative critique” (which means both critique of normativity and critique based on normativity), the author argues that, however, in both cases, such criticism is carried out (1) from the point of view of a certain normative basis and (2) with the aim of establishing or re-establishing certain normative principles. In contrast to the prescriptiveness, result-orientedness, and external nature of normative critique, transcendental one is defined as primarily reflective critique – or critical reflection. Normativity appears to be built into transcendental discourse, and so the distinction between transcendental and normative critique appears to be an immanent component of transcendental philosophy (similar to the distinction between the transcendental and the empirical). The ultimacy of critical inquiry, inherent in transcendental critique as opposed to normative one, is based on the factor of (self)reflexivity, the function of which in transcendental-critical discourse is crucial. Reflection “postpones” the final adoption and validation (that are inherent in a normative attitude but can be considered as some dogmatization from a transcendental-critical point of view), and becomes a condition of possibility of critical questioning “again and again”.

Abstract Contemporary models of neural network function describe the brain as an “active system”, intrinsically generating patterns of activity that pre-structure top-down processing prior to extrinsic stimulation. In this context, self-relatedness is proposed to be one fundamental feature of this spontaneous brain activity. Self-relatedness has been postulated as a neuronal mechanism predominantly involving cortical midline regions ascribed to the so-called default mode network (DMN). This system essentially attributes the degree of self- or non-self-relevance to any interoceptive or exteroceptive stimuli (and by doing this, transforming stimuli in specific self- or non-self-like contents, possibly becoming objects in higher-level processes, particularly self-referential thinking). The focus of this paper is to demonstrate that the model of spontaneous brain activity has some important similarities to central aspects of transcendental philosophical theories of consciousness and subjectivity. For example, in German idealism the term ‘self’ or ‘ego’ refers to a spontaneous organisation capacity of the mind able to generate the very distinction between oneself and other, subject and object within the consciousness, pre-structuring mental processes prior to any specific function (e.g., sensory, cognitive processes). Furthermore, the processing of an informational content across multiple layers of consciousness corresponds to a logical sequence of different states (state of subject-object-undifferentiation, subject-object-differentiation, subject-object-integration). We conclude, from the perspective of transcendental philosophy there must be a structural parallelism between these logical categories defining the essence of mental states, and their neuronal substrate. Otherwise, it would be hardly conceivable how a mapping of two different regional ontological domains, such as mental and neural processes, could occur.