BEING AND BECOMING

I Introduction: The Problem of Transcendental Freedom In Immanuel Kant's practical philosophy, transcendental freedom and the moral law are established not as independent concepts but as reciprocally determinant principles. This blog examines the central thesis of the Critique of Practical Reason, which posits that the moral law serves as the ratio cognoscendi (the reason for knowing) of freedom, while freedom is the ratio essendi (the reason for being) of the moral law. We become aware of our freedom only because we are first conscious of the moral law as an unconditional command; the "ought" reveals the "can." Conversely, the moral law itself could not exist as a binding principle were freedom not a real property of the will. Through a critical analysis of Kant’s text, this paper traces his argument from the rejection of all empirical moral theories to the establishment of a purely formal law, known as a "fact of reason." This analysis reveals how Ka...

"Whenever the certainties of interactional law begin to dissolve, human beings seem relegated to the situation of the nonhuman primates-denied the experience of an unreflective order, they are yet powerless to create another. But there is a crucial difference between the nonhuman and the human predicament: what other primates encounter as an unspeakable fate, men must confront in the terror of consciousness”.~ Roberto M. Unger I Introduction The "rule of law" is not a universal ideal but a historically specific legal form born from the unique conditions of liberal society. Roberto Unger argues that liberal society creates an unsolvable crisis of legitimacy, which the rule of law attempts to manage through a commitment to formal legality, the impartial application of general and autonomous rules. However, as liberal societies transition into a post-liberal phase, the rise of the welfare state and corporatism prioritizes substantive justice and direct social management, ma...

  “A man abandoned by himself on a desert island would adorn neither his hut nor his person; nor would he seek for flowers, still less would he plant them, in order to adorn himself therewith. It is only in society that it occurs to him to be not merely a man, but a refined man after his kind (the beginning of civilization). For such do we judge him to be who is both inclined and apt to communicate his pleasure to others, and who is not contented with an object if he cannot feel satisfaction in it in common with others. Again, every one expects and requires from every one else this reference to universal communication of pleasure, as it were from an original compact dictated by humanity itself”.~ Immanuel Kant I Introduction In the intricate philosophical system of Immanuel Kant, the power of judgment—the Urteilskraft (power of judgment)—occupies a role of singular importance. It is neither a mere subordinate of the Verstand (understanding) nor a simple tool of the Vernunft (reason...

We live in a paradox. Our world is built on a foundation of incredible scientific achievement and technical rationality. We can calculate, predict, and control our environment with a precision unimaginable to previous generations. And yet, for many, the Modern society feels fragmented, meaningless, and governed by forces that are anything but rational. We have more tools for reason than ever, but our shared social life often seems to be falling apart. The “Age of Artificial Reason” is witnessing the disintegration of lifeworld for symbolic money and imaginative power. Fraternal bond is being replaced by a relationship of hierarchy and domination. Our world is fragmented into various  values spheres, namely epistemic, moral, and aesthetic, each of them demands different actions and convictions and in particular the individual life seems to be at odds with social cohesion, our knowledge is meant to produce skills for the fulfillment of material life, our goal is to have “appetite for...