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By Haile D., Osterburg J. (eds.)

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Example text

One of the demands that philosophy makes on common sense, and which you cannot evade if you intend to take philosophy seriously, is that the crucial philo­ sophical problems almost always lie concealed in such nuances. That (if I may be allowed to say so) also explains why linguistic problems, so-called questions of formulation - in other words, the effort to state matters as precisely as possible and to hit the nail on the head as cleanly as you can - have such an enormous importance throughout �he whole field of philosophy.

Ir might nevertheless be asked: well, if such a synthetic a priori ju dgement arises from experience, why should experience be deemed inferior when compared to absolute truth, as has been repeatedly claimed by rationalist and idealist philosophers ever since Plato ? If I include Kant in this tradition I can only do so with a significant reservation - and this brings me to what is specifically new about Kant. This specifically new aspect lies not so much in the thesis he advances as in the general direction of his gaze.

Much more to the point is the fact that the question of metaphysics cannot really be separated from the question of synthetic a priori M E TA P H Y S I C S (I) 37 j udge ments. That is to say, the different parts of the architecture of the Critique of Pure Reason are so inextricably interwoven, so closely bound together, that to divide them into a positive section and a negative one as I have j ust done is really a childish undertaking, as childish as Hegel would claim every division is into a so-called positive and a so-called negative part.

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