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By Bowie

This new, thoroughly revised and re-written variation of Aesthetics and subjectivity brings brand new the unique book's account of the trail of German philosophy from Kant, through Fichte and Holderlin, the early Romantis, Schelling, Hegel, Schleimacher, to Nietzsche, in view of contemporary historic study and modern arguments in philosophy and idea within the humanities.

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But what sort of awareness do I have of this self, according to Kant? e. of my inner intuition (to the extent to which its manifold can be connected in accordance with the general condition of the unity of apperception in thinking), is the object’ (B p. 407). But this leads to much the same 22 Aesthetics and subjectivity problem as the one just mentioned. The synthetic unity of the I is not guaranteed by our empirical perception because it is self-caused, although Kant claims empirical perception is a necessary condition of it.

This consciousness must already exist in some way if it is to be aware of the series of intuitions which constitute its appearance as object to itself as its own intuitions. Kant acknowledges this problem, but does nothing to solve it: I am conscious of myself in general in the synthesis of the multiplicity of representations, therefore in the synthetic original unity of apperception, not as I appear to myself, neither as I am in myself, but only to the extent that I am. This representation is thinking, not intuition.

This seems to be the case even though the ultimate nature of ‘things in themselves’ involves the whole grounding dimension of nature which is not accessible to our knowledge and though the nature of this subject is opaque in certain key respects. A significant worry therefore arises here with regard to the status of the subject, which we shall later encounter in Schelling’s criticisms of Fichte, and 28 Aesthetics and subjectivity which now plays a role in contemporary ecological debates. When the subject analyses an organism it usually destroys the integrity of what it analyses.

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