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This study has pursued Kant's transcendental analysis of the a priori conditions of self-conscious human experience in great detail, not to find fault but to learn and build upon Kant's genuine insights and achievements. chapter 1 hailed the merits of Kant's "changed method of thinking," which centrally involves transcendental, or more broadly, epistemic reflection; its central role was noted repeatedly (§§8, 9, 22.2, 23.1, 23.5, 36.3, 56). The invalidity of Kant's arguments for transcendental idealism was demonstrated on the basis of Kant's sound transcendental proof of the conditional necessity that any world in which human beings can be self-conscious is a world that presents us with a minimum necessary degree of identifiable regularity and variety among the contents of our sensations, of appearances to us, or of what we experience. (The same point holds at each of these levels.) In this important regard, the resources of Kant's transcendental method of analysis and proof significan
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This study has pursued Kant's transcendental analysis of the a priori conditions of self-conscious human experience in great detail, not to find fault but to learn and build upon Kant's genuine insights and achievements. chapter 1 hailed the merits of Kant's "changed method of thinking," which centrally involves transcendental, or more broadly, epistemic reflection; its central role was noted repeatedly (§§8, 9, 22.2, 23.1, 23.5, 36.3, 56). The invalidity of Kant's arguments for transcendental idealism was demonstrated on the basis of Kant's sound transcendental proof of the conditional necessity that any world in which human beings can be self-conscious is a world that presents us with a minimum necessary degree of identifiable regularity and variety among the contents of our sensations, of appearances to us, or of what we experience. (The same point holds at each of these levels.) In this important regard, the resources of Kant's transcendental method of analysis and proof significan
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