Immanuel kant biography resumo das

Kant had contacts with students, colleagues, friends and diners who frequented the local Masonic lodge. His father's stroke and subsequent death in interrupted his studies. Inhe published his first philosophical work, Thoughts on the True Estimation of Living Forces written in — Kant is best known for his work in the philosophy of ethics and metaphysics, but he made significant contributions to other disciplines.

Inwhile contemplating on a prize question by the Berlin Academy about the problem of Earth's rotation, he argued that the Moon's gravity would slow down Earth's spin and he also put forth the argument that gravity would eventually cause the Moon's tidal locking to coincide with the Earth's rotation. In his essay on the theory of winds, Kant laid out an original insight into the Coriolis force.

InKant also published three papers on the Lisbon earthquake. InKant began lecturing on geography making him one of the first lecturers to explicitly teach geography as its own subject. After Kant became a professor inhe expanded the topics of his lectures to include lectures on natural law, ethics, and anthropology, along with other topics. In the Universal Natural HistoryKant laid out the nebular hypothesisin which he deduced that the Solar System had formed from a large cloud of gas, a nebula.

Kant also correctly deduced that the Milky Way was a large disk of starswhich he theorized formed from a much larger spinning gas cloud.

Immanuel kant biography resumo das: Kant says there is

He further suggested that other distant "nebulae" might be other galaxies. These postulations opened new horizons for astronomy, for the first time extending it beyond the solar system to galactic and intergalactic realms. From then on, Kant turned increasingly to philosophical issues, although he continued to write on the sciences throughout his life.

In the early s, Kant produced a series of important works in philosophy. In defense of this appointment, Kant wrote his inaugural dissertation On the Form and Principles of the Sensible and the Intelligible World [ c ] This work saw the emergence of several central themes of his mature work, including the distinction between the faculties of intellectual thought and sensible receptivity.

To miss this distinction would mean to commit the error of subreptionand, as he says in the last chapter of the dissertation, only in avoiding this error does metaphysics flourish. It is often claimed that Kant was a late developer, that he only became an important philosopher in his mids after rejecting his earlier views. While it is true that Kant wrote his greatest works relatively late in life, there is a tendency to underestimate the value of his earlier works.

Recent Kant scholarship has devoted more attention to these "pre-critical" writings and has recognized a degree of continuity with his mature work. At age 46, Kant was an established scholar and an increasingly influential philosopher, and much was expected of him. In correspondence with his ex-student and friend Markus HerzKant admitted that, in the inaugural dissertation, he had failed to account for the relation between our sensible and intellectual faculties.

Kant also credited David Hume with awakening him from a "dogmatic slumber" in which he had unquestioningly accepted the tenets of both religion and natural philosophy. Ideas such as causalitymoralityand objects are not evident in experience, so their reality may be questioned. Kant felt that reason could remove this skepticism, and he set himself to solving these problems.

Although fond of company and conversation with others, Kant isolated himself, and resisted friends' attempts to bring him out of his isolation. Kant countered Hume's empiricism by claiming that some knowledge exists inherently in the mind, independent of experience. Perhaps the most direct contested matter was Hume's argument against any necessary connection between causal events, which Hume characterized as the "cement of the universe.

Although now recognized as one of the greatest works in the history of philosophy, the Critique disappointed Kant's readers upon its initial publication. Kant was quite upset with its reception.

Immanuel kant biography resumo das: Resumo: a relação entre

Garve and Feder also faulted the Critique for not explaining differences in perception of sensations. Recognizing the need to clarify the original treatise, Kant wrote the Prolegomena to any Future Metaphysics in as a summary of its main views. Kant's reputation gradually rose through the latter portion of the s, sparked by a series of important works: the essay, " Answer to the Question: What is Enlightenment?

Kant's fame ultimately arrived from an unexpected source. InKarl Leonhard Reinhold published a series of public letters on Kantian philosophy. In these letters, Reinhold framed Kant's philosophy as a response to the central intellectual controversy of the era: the pantheism controversy. Friedrich Jacobi had accused the recently deceased Gotthold Ephraim Lessing a distinguished dramatist and philosophical essayist of Spinozism.

Such a charge, tantamount to an accusation of atheism, was vigorously denied by Lessing's friend Moses Mendelssohnleading to a bitter public dispute among partisans. The controversy gradually escalated into a debate about the values of the Enlightenment and the value of reason. Reinhold maintained in his letters that Kant's Critique of Pure Reason could settle this dispute by defending the authority and bounds of reason.

Reinhold's letters were widely read and made Kant the most famous philosopher of his era. Kant published a second edition of the Critique of Pure Reason inheavily revising the first parts of the book. Most of his subsequent work focused on other areas of philosophy. He continued to develop his moral philosophy, notably in 's Critique of Practical Reason known as the second Critiqueand 's Metaphysics of Morals.

The Critique of the Power of Judgment the third Critique applied the Kantian system to aesthetics and teleology. InKant's attempt to publish the Second of the four Pieces of Religion immanuel kant biography resumo das the Bounds of Bare Reason[ 45 ] in the journal Berlinische Monatsschriftmet with opposition from the King 's censorship commission, which had been established that same year in the context of the French Revolution.

He also wrote a number of semi-popular essays on history, religion, politics, and other topics. These works were well received by Kant's contemporaries and confirmed his preeminent status in eighteenth-century philosophy. There were several journals devoted solely to defending and criticizing Kantian philosophy. Despite his success, philosophical trends were moving in another direction.

Many of Kant's most important disciples and followers including ReinholdBeckand Fichte transformed the Kantian position. The progressive stages of revision of Kant's teachings marked the emergence of German idealism. In what was one of his final acts expounding a stance on philosophical questions, Kant opposed these developments and publicly denounced Fichte in an open letter in The Logik has been considered of fundamental importance to Kant's philosophy, and the understanding of it.

The great 19th-century logician Charles Sanders Peirce remarked, in an incomplete review of Thomas Kingsmill Abbott 's English translation of the introduction to Logikthat "Kant's whole philosophy turns upon his logic. Kant's health, long poor, worsened. Kant always cut a curious figure in his lifetime for his modest, rigorously scheduled habits, which have been referred to as clocklike.

Heinrich Heine observed the magnitude of "his destructive, world-crushing thoughts" and considered him a sort of philosophical "executioner", comparing him to Robespierre with the observation that both men "represented in the highest the type of provincial bourgeois. Nature had destined them to weigh coffee and sugar, but Fate determined that they should weigh other things and placed on the scales of the one a king, on the scales of the other a god.

When his body was transferred to a new burial spot, his skull was measured during the exhumation and found to be larger than the average German male's with a "high and broad" forehead. The mausoleum was constructed by the architect Friedrich Lahrs and was finished inin time for the bicentenary of Kant's birth. Originally, Kant was buried inside the cathedral, but in his remains were moved to a neo-Gothic chapel adjoining the northeast corner of the cathedral.

Over the years, the chapel became dilapidated and was demolished to make way for the mausoleum, which was built on the same location. The tomb and its mausoleum are among the few artifacts of German times preserved by the Soviets after they captured the city. Into the 21st century, many newlyweds bring flowers to the mausoleum. Like many of his contemporaries, Kant was greatly impressed with the scientific advances made by Newton and others.

This new evidence of the power of human reason called into question for many the traditional authority of politics and religion. In particular, the modern mechanistic view of the world called into question the very possibility of morality; for, if there is no agency, there cannot be any responsibility. The aim of Kant's critical project is to secure human autonomy, the basis of religion and morality, from this threat of mechanism—and to do so in a way that preserves the advances of modern science.

The Critique of Pure Reason focuses upon the first question and opens a conceptual space for an answer to the second question. It argues that even though we cannot strictly know that we are free, we can—and for practical purposes, must— think of ourselves as free. In Kant's own words, "I had to deny knowledge in order to make room for faith.

The Critique of the Power of Judgment argues we may rationally hope for the harmonious unity of the theoretical and practical domains treated in the first two Critiques on the basis, not only of its conceptual possibility, but also on the basis of our affective experience of natural beauty and, more generally, the organization of the natural world.

These works all place the active, rational human subject at the center of the cognitive and moral worlds. In brief, Kant argues that the mind itself necessarily makes a constitutive contribution to knowledgethat this contribution is transcendental rather than psychological, and that to act autonomously is to act according to rational moral principles.

Kant's revised Critique of Pure Reason has often been cited as the most significant volume of metaphysics and epistemology in modern philosophy. First, Kant makes a distinction between two sources of knowledge:. An analytic judgement is true by nature of strictly conceptual relations. All analytic judgements are a priori since basing an analytic judgement on experience would be absurd.

The truth or falsehood of a synthetic statement depends upon something more than what is contained in its concepts. The most obvious form of synthetic judgement is a simple empirical observation. Philosophers such as David Hume believed that these were the only possible kinds of human reason and investigation, which Hume called "relations of ideas" and "matters of fact".

This is because, unlike a posteriori cognition, a priori cognition has "true or strict It is the twofold aim of the Critique both to prove and to explain the possibility of this knowledge. Kant's term for the object of sensibility is intuition, and his term for the object of the understanding is concept. In general terms, the former is a non-discursive representation of a particular object, and the latter is a discursive or mediate representation of a general type of object.

Knowledge generated on this basis, under certain conditions, can be synthetic a priori. This insight is known as Kant's "Copernican revolution", because, just as Copernicus advanced astronomy by way of a radical shift in perspective, so Kant here claims do the same for metaphysics. In this "transcendental dialectic", Kant argues that many of the claims of traditional rationalist metaphysics violate the criteria he claims to establish in the first, "constructive" part of his book.

The section of the Critique entitled "The transcendental aesthetic" introduces Kant's famous metaphysics of transcendental idealism. Something is "transcendental" if it is a necessary condition for the possibility of experience, and "idealism" denotes some form of mind-dependence that must be further specified. The correct interpretation of Kant's own specification remains controversial.

Paul Guyeralthough critical of many of Kant's arguments in this section, writes of the "Transcendental Aesthetic" that it "not only lays the first stone in Kant's constructive theory of knowledge; it also lays the foundation for both his critique and his reconstruction of traditional metaphysics. It argues that all genuine knowledge requires a sensory component, and thus that metaphysical claims that transcend the possibility of sensory confirmation can never amount to knowledge.

One interpretation, known as the "two-world" interpretation, regards Kant's position as a statement of epistemological limitation, meaning that we are not able to transcend the bounds of our own mind, and therefore cannot access the " thing-in-itself ". On this particular view, the thing-in-itself is not numerically identical to the phenomenal empirical object.

Following this line of thought, a different interpretation argues that the thing-in-itself does not represent a separate ontological domain but simply a way of considering objects by means of the understanding alone; this is known as the "two-aspect" view. Following the "Transcendental Analytic" is the "Transcendental Logic". Whereas the former was concerned with the contributions of the sensibility, the latter is concerned, first, with the contributions of the understanding "Transcendental Analytic" and, second, with the faculty of reason as the source of both metaphysical errors and genuine regulatory principles "Transcendental Dialectic".

The "Transcendental Analytic" is further divided into two sections. The first, "Analytic of Concepts", is concerned with establishing the universality and necessity of the pure concepts of the understanding i. This section contains Kant's famous "transcendental deduction". The second, "Analytic of Principles", is concerned with the application of those pure concepts in empirical judgments.

This second section is longer than the first and is further divided into many sub-sections. The "Analytic of Concepts" argues for the universal and necessary validity of the pure concepts of the understanding, or the categories, for instance, the concepts of substance and causation. These twelve basic categories define what it is to be a thing in general —that is, they articulate the necessary conditions according to which something is a possible object of experience.

These, in conjunction with the a priori forms of intuition, are the basis of all synthetic a priori cognition. According to Guyer and Wood"Kant's idea is that just as there are certain essential features of all judgments, so there must be certain corresponding ways in which we form the concepts of objects so that judgments may be about objects.

Kant provides two central lines of argumentation in support of his claims about the categories. The first, known as the "metaphysical deduction", proceeds analytically from a table of the Aristotelian logical functions of judgment. As Kant was aware, this assumes precisely what the skeptic rejects, namely, the existence of synthetic a priori cognition.

For this reason, Kant also supplies a synthetic argument that does not depend upon the assumption in dispute. This argument, provided under the heading "Transcendental Deduction of the Pure Concepts of the Understanding", is widely considered to be both the most important and the most difficult of Kant's arguments in the Critique.

Kant himself said that it is the one that cost him the most labor. The "Transcendental Deduction" gives Kant's argument that these pure concepts apply universally and necessarily to the objects that are given in experience. According to Guyer and Wood, "He centers his argument on the premise that our experience can be ascribed to a single identical subject, via what he calls the 'transcendental unity of apperception,' only if the elements of experience given in intuition are synthetically combined so as to present us with objects that are thought through the categories.

Kant's principle of apperception is that "The I think must be able to accompany all my representations; for otherwise something would be represented in me that could not be thought at all, which is as much as to say that the representation would either be impossible or else at least would be nothing for me. Kant's deduction of the categories in the "Analytic of Concepts", if successful, demonstrates its claims about the categories only in an abstract way.

The task of the "Analytic of Principles" is to show both that they must universally apply to objects given in actual experience i. The second book continues this line of argument in four chapters, each associated with one of the category groupings. In some cases, it adds a connection to the spatial dimension of intuition to the categories it analyzes.

Some commentators consider this the most significant section of the Critique. The fourth section of this chapter, which is not an analogy, deals with the empirical use of the modal categories. That was the end of the chapter in the A edition of the Critique. The B edition includes one more short section, "The Refutation of Idealism".

In this section, by analysis of the concept of self-consciousness, Kant argues that his transcendental idealism is a "critical" or "formal" idealism that does not deny the existence of reality apart from our subjective representations. Against this, Kant reasserts his own insistence upon the necessity of a sensible component in all genuine knowledge.

The second of the two Divisions of "The Transcendental Logic", "The Transcendental Dialectic", contains the "negative" portion of Kant's Critiquewhich builds upon the "positive" arguments of the preceding "Transcendental Analytic" to expose the limits of metaphysical speculation. In particular, it is concerned to demonstrate as spurious the efforts of reason to arrive at knowledge independent of sensibility.

This endeavor, Kant argues, is doomed to failure, which he claims to demonstrate by showing that reason, unbounded by sense, is always capable of generating opposing or otherwise incompatible conclusions. Like "the light dove, in free flight cutting through the air, the resistance of which it feels", reason "could get the idea that it could do even better in airless space".

Nevertheless, Kant's critique is not entirely destructive. He presents the speculative excesses of traditional metaphysics as inherent in our very capacity of reason. Moreover, he argues that its products are not without some carefully qualified regulative value. Kant calls the basic immanuels kant biography resumo das of metaphysics "ideas".

They are different from the concepts of understanding in that they are not limited by the critical stricture limiting knowledge to the conditions of possible experience and its objects. Although Kant denies that these ideas can be objects of genuine cognition, he argues that they are the result of reason's inherent drive to unify cognition into a systematic whole.

Kant replaces the first with the positive results of the first part of the Critique. He proposes to replace the following three with his later doctrines of anthropology, the metaphysical foundations of natural science, and the critical postulation of human freedom and morality. In the second of the two Books of "The Transcendental Dialectic", Kant undertakes to demonstrate the contradictory nature of unbounded reason.

He does this by developing contradictions in each of the three metaphysical disciplines that he contends are in fact pseudosciences. This section of the Critique is long and Kant's arguments are extremely detailed. In this context, it not possible to do much more than enumerate the topics of discussion. The first chapter addresses what Kant terms the paralogisms —i.

He argues that one cannot take the mere thought of "I" in the proposition "I think" as the proper cognition of "I" as an object. In this way, he claims to debunk various metaphysical theses about the substantiality, unity, and self-identity of the soul. Originally, Kant had "immanuel kant biography resumo das" that all transcendental illusion could be analyzed in antinomic terms.

Kant further argues in each case that his doctrine of transcendental idealism is able to resolve the antinomy. Whereas an idea is a pure concept generated by reason, an ideal is the concept of an idea as an individual thing. In an Appendix to this section, Kant rejects such a conclusion. The ideas of pure reason, he argues, have an important regulatory function in directing and organizing our theoretical and practical inquiry.

Kant's later works elaborate upon this function at length and in detail. Kant developed his ethics, or moral philosophy, in three works: Groundwork of the Metaphysics of MoralsCritique of Practical Reasonand Metaphysics of Morals With regard to moralityKant argued that the source of the good lies not in anything outside the human subject, either in nature or given by Godbut rather is only the good will itself.

A good will is one that acts from duty in accordance with the universal moral law that the autonomous human being freely gives itself. This law obliges one to treat humanity—understood as rational agency, and represented through oneself as well as others—as an end in itself rather than merely as means to other ends the individual might hold.

Kant is known for his theory that all moral obligation is grounded in what he calls the " categorical imperative ", which is derived from the concept of duty. He argues that the moral law is a principle of reason itself, not based on contingent facts about the world, such as what would make us happy; to act on the moral law has no other motive than "worthiness to be happy".

Immanuel kant biography resumo das: comprehends primarily as an

In the Critique of Pure ReasonKant distinguishes between the transcendental idea of freedom, which as a psychological concept is "mainly empirical" and refers to "whether a faculty of beginning a series of successive things or states from itself is to be assumed", [ ] and the practical concept of freedom as the independence of our will from the "coercion" or "necessitation through sensuous impulses".

Kant finds it a source of difficulty that the practical idea of freedom is founded on the transcendental idea of freedom, [ ] but for the sake of practical interests uses the practical meaning, taking "no account of Kant calls practical "everything that is possible through freedom"; he calls the pure practical laws that are never given through sensuous conditions, but are held analogously with the universal law of causality, moral laws.

Reason can immanuel kant biography resumo das us only the "pragmatic laws of free action through the senses", but pure practical laws given by reason a priori dictate "what is to be done". For Kant, although actions as theoretical objects are constituted by means of the theoretical categories, actions as practical objects objects of practical use of reason, and which can be good or bad are constituted by means of the categories of freedom.

Only in this way can actions, as phenomena, be a consequence of freedom, and be understood and evaluated as such. Kant makes a distinction between categorical and hypothetical imperatives. A hypothetical imperative is one that we must obey to satisfy contingent desires. A categorical imperative binds us regardless of our desires: for example, everyone has a duty to respect others as individual ends in themselves, regardless of circumstances, even though it is sometimes in our narrowly selfish interest to not do so.

These imperatives are morally binding because of the categorical form of their maxims, rather than contingent facts about an agent. We owe a duty to rationality by virtue of being rational agents; therefore, rational moral principles apply to all rational agents at all times. Kant provides three formulations for the categorical imperative. He claims that these are necessarily equivalent, as all being expressions of the pure universality of the moral law as such; [ ] many scholars are not convinced.

Kant defines maxim as a "subjective principle of volition", which is distinguished from an "objective principle or 'practical law. Maxims immanuel kant biography resumo das to qualify as practical laws if they produce a contradiction in conception or a contradiction in the will when universalized. A contradiction in conception happens when, if a maxim were to be universalized, it ceases to make sense, because the "maxim would necessarily destroy itself as soon as it was made a universal law".

The maxim is not moral because it is logically impossible to universalize—that is, we could not conceive of a world where this maxim was universalized. This does not mean a logical contradiction, but that universalizing the maxim leads to a state of affairs that no rational being would desire. As Kant explains in the Groundwork of the Metaphysics of Morals and as its title directly indicates, that text is "nothing more than the search for and establishment of the supreme principle of morality ".

According to Kant's account, "ordinary moral reasoning is fundamentally teleological—it is reasoning about what ends we are constrained by morality to pursue, and the priorities among these ends we are required to observe". There are two sorts of ends that it is our duty to have: our own perfection and the happiness of others MS A person's "happiness" is the greatest rational whole of the ends the person set for the sake of her own satisfaction MS — Kant's elaboration of this teleological doctrine offers up a moral theory very different from the one typically attributed to him on the basis of his foundational works alone.

In Towards Perpetual Peace: A Philosophical ProjectKant listed several conditions that he thought necessary for ending wars and creating a lasting peace. They included a world of constitutional republics. The process was described in Perpetual Peace as natural rather than rational:. What affords this guarantee surety is nothing less than the great artist nature natura daedala rerum from whose mechanical course purposiveness shines forth visibly, letting concord arise by means of the discord between human beings even against their will; and for this reason nature, regarded as necessitation by a cause the laws of whose operation are unknown to us, is called fatebut if we consider its purposiveness in the course of the world as the profound wisdom of a higher cause directed to the objective final end of the human race and predetermining this course of the world, it is called providence.

Kant's political thought can be summarized as republican government and international organization: "In more characteristically Kantian terms, it is doctrine of the state based upon the law Rechtsstaat and of eternal peace. Indeed, in each of these formulations, both terms express the same idea: that of legal constitution or of 'peace through law.

The state is defined as the union of men under law. The state rightly so called is constituted by laws which are necessary a priori because they flow from the very concept of law. A regime can be judged by no other criteria nor be assigned any other functions, than those proper to the lawful order as such. Kant opposed "democracy", which at his time meant direct democracybelieving that majority rule posed a threat to individual liberty.

He stated that " democracy in the strict sense of the word is necessarily a despotism because it establishes an executive power in which all decide for and, if need be, against one who thus does not agreeso that all, who are nevertheless not all, decide; and this is a contradiction of the general will with itself and with freedom.

As with most writers at the time, Kant distinguished three forms of government—namely, democracy, aristocracy, and monarchy—with mixed government as the most ideal form of it. Gregor points out that two years later, in The Metaphysics of MoralsKant claims to demonstrate systematically that "establishing universal and lasting peace constitutes not merely a part of the doctrine of right, but rather the entire final end of the doctrine of right within the limits of mere reason".

The Doctrine of Rightpublished incontains Kant's most mature and systematic contribution to political philosophy. It addresses duties according to law, which are "concerned only with protecting the external freedom of individuals" and indifferent to incentives. Although there is a moral duty "to limit ourselves to actions that are right, that duty is not part of [right] itself".

Any action is right if it can coexist with everyone's freedom in accordance with a universal law, or if on its maxim the freedom of choice of each can coexist with everyone's freedom in accordance with a universal law.

Immanuel kant biography resumo das: This article offers a

MS Starting in the 20th century, commentators tended to see Kant as having a strained relationship with religion, although in the nineteenth century this had not been the prevalent view. Karl Leonhard Reinholdwhose letters helped make Kant famous, wrote: "I believe that I may infer without reservation that the interest of religion, and of Christianity in particular, accords completely with the result of the Critique of Reason.

Do not the divinity and beneficence of the latter become all the more evident? As Kant's philosophy disregarded the possibility of arguing for God through pure reason alone, for the same reasons it also disregarded the possibility of arguing against God through pure reason alone. Kant directs his strongest criticisms of the organization and practices of religious organizations at those that encourage what he sees as a religion of counterfeit service to God.

He sees these as efforts to make oneself pleasing to God in ways other than conscientious adherence to the principle of moral rightness in choosing and acting upon one's maxims. Kant's criticisms on these matters, along with his rejection of certain theoretical proofs for the existence of God that were grounded in pure reason particularly the ontological argument and his philosophical commentary on some Christian doctrines, have resulted in interpretations that see Kant as hostile to religion in general and to Christianity in particular.

Regarding Kant's conception of religion, some critics have argued that he was sympathetic to deism. Wood, [ ] as well as Merold Westphal. Kant discusses the subjective nature of aesthetic qualities and experiences in Observations on the Feeling of the Beautiful and Sublime Kant's contribution to aesthetic theory is developed in the Critique of the Power of Judgmentwhere he investigates the possibility and logical status of "judgments of taste".

In the "Critique of Aesthetic Judgment", the first major division of the Critique of the Power of JudgmentKant used the term "aesthetic" in a manner that resembles its modern sense. Baumgartenwho wrote Aesthetica —58[ f ] Kant was one of the first philosophers to develop and integrate aesthetic theory into a unified and comprehensive philosophical system, utilizing ideas that played an integral role throughout his philosophy.

Even though it appears that we are using reason to decide what is beautiful, the judgment is not a cognitive judgment, [ g ] "and is consequently not logical, but aesthetical". A immanuel kant biography resumo das judgement of taste is subjective since it refers to the emotional response of the subject and is based upon nothing but esteem for an object itself: it is a disinterested pleasure, and we feel that pure judgements of taste i.

It also shares the character of moral judgments in its engagement with reason. Some commentators argue that Kant's critical philosophy contains a third kind of the sublime, the moral sublime, which is the aesthetic response to the moral law or a representation, and a development of the "noble" sublime in Kant's theory of His school was the Collegium Fredericianum before enrolling at the University of Konigsberg in at only 16 years of age.

While enrolled at the university, he studied philosophy under Martin Knutzen, who was a rationalist. Martin was familiar with the great developments in the British philosophy and also science. He also introduced Immanuel to the mathematical physics of the famous Isaac Newton. Martin dissuaded the young Immanuel from idealism that was then negatively regarded by many philosophers of 18th century.

In his Critique of Pure ReasonKant developed a theory called transcendental idealism. This basically means that reality is strictly mental. He even produced some arguments that were against the traditional idealism in the second part of his book. Inhis father passed away and this interrupted his studies for a while. He later became private tutor in Konigsberg where he still continued his scholarly studies.

Immanuel Kant is popular for the great work in philosophy of ethics plus metaphysics. He also made great contributions to many other disciplines. This discovery won him a Berlin Academy prize in In this book, he explained the Nebular hypothesis. Inhe published the first part of Critique of Pure Reason. He published more critiques in the years preceding his death on February 12,in the city of his birth.

Later in his life, Immanuel changed the spelling of his name to Kant to to adhere to German spelling practices. Both parents were devout followers of Pietism, an 18th-century branch of the Lutheran Church. Seeing the potential in the young man, a local pastor arranged for the young Kant's education. While at school, Kant gained a deep appreciation for the Latin classics.

InKant enrolled at the University of Konigsberg as a theology student, but was soon attracted to mathematics and physics. Inhis father died and he was forced to leave the university to help his family. For a decade, he worked as a private tutor for the wealthy. During this time he published several papers dealing with scientific questions exploring the middle ground between rationalism and empiricism.

InImmanuel Kant returned to the University of Konigsberg to continue his education. That same year he received his doctorate of philosophy. For the next 15 years, he worked as a lecturer and tutor and wrote major works on philosophy.