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The text of Martin Heidegger's 1927–28 university lecture course on Emmanuel Kant's Critique of Pure Reason presents a close interpretive reading of the first two parts of this masterpiece of modern philosophy. In this course, Heidegger continues the task he enunciated in Being and Time as the problem of dismatling the history of ontology, using temporality as a clue. Within this context the relation between philosophy, ontology, and fundamental ontology is shown to be rooted in the genesis of the modern mathematical sciences. Heidegger demonstrates that objectification of beings as beings is inseparable from knowledge a priori, the central problem of Kant's Critique. He concludes that objectification rests on the productive power of imagination, a process that involves temporality, which is the basic constitution of humans as beings.
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Robert Herrick
reviewed Phenomenological Interpretation Of Kant's Critique Of Pure Reason, Vol. 1 on July 08, 2020 Phenomenological Interpretation Of Kant's Critique Of Pure Reason
The reading method that uses Heidegger to interpret Kant's critique its the most instructive part of this book and the most rewarding.
One feels that the text it's easy to understand but it is not, only that Heidegger method help us to see where are the connections in the concepts that Kant used, and how to understand the position of Kant and what he is trying to answer.
Heidegger also showed how Kant thinking changed in minimum details later, and why is important to observe this changes, because Kant wasn't at all sure if his inquiry had any sense at all.
The questions that Heidegger ask along the text are extremely instructive and totally missed in their actual commentators. Profesional philosophers resume the book as "an ontological interpretation of Kant". It is not the point, Heidegger try to show the tradition behind Kant writings, and obviously this tradition is ontological, but it doesn't matter in the end, Heidegger knows that this interpretation is also a problem to ask, what ontological tradition? How the ground of philosophical problems is still rooted in this tradition? What are the concepts and experiences that allow this tradition to stay alive?
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