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undivided in every representing being. Hence a single one of these beings with the object completes the world as representation just as fully as do the millions that exist. And if that single one were to disappear, then the world as representation would no longer exist. Therefore these halves are inseparable even in thought, for each of the two has meaning and existence only through and for the other; each exists with the other and vanishes with it."].
236:"Under the assumed name of Aenesidemus, an even wider skepticism has been advanced, namely, that we cannot know at all whether our representations correspond to anything else (as object), which is as much as to say: whether a representation is a representation (stands for anything). For 'representation' means a determination in us that we relate to something else (whose place the representation takes in us)..."
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Schulze: , in which aspect alone we are here considering it, has two essential, necessary, and inseparable halves. The one half is the object, whose forms are space and time, and through these plurality. But the other half, the subject, does not lie in space and time, for it is whole and
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If we were to take critical philosophy seriously, we would commit ourselves to resolving experiences into two parts — a system of universal subjective forms on one side, and a mass of amorphous, meaningless objective matter on the other.
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Reinhold wrote that true skepticism rested on the fact that only the observing subject felt what was in its consciousness. The only truth is the subject's notion that there is an object that agrees with its internal mental representation.
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Kant and
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Aenesidemus oder über die
Fundamente der von dem Herrn Professor Reinhold in Jena gelieferten Elementar-Philosophie. Nebst einer Vertheidigung des Skepticismus gegen die Anmassungen der Vernunftkritik
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Aenesidemus or
Concerning the Foundations of the Philosophy of the Elements Issued by Professor Reinhold in Jena Together with a Defense of Skepticism against the Pretensions of the Critique of Reason
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or non-existence of the thing-in-itself. By establishing general principles, we can't know the limits of our ability to know. Progressive development, however, can approach complete knowledge.
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does not require that the soul have faculties. Rather, psychology is a detailed description and systematic classification of actual mental events.
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No skeptic can doubt the reality and certainty of mental representations and mental events that are immediately given through consciousness.
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How can we be sure that Kant's obligation to be moral is the result of freedom? It might be the result of some irrational natural force.
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in 1792. Schulze attempted to refute the principles that
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