By Jerrold J Katz
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Additional resources for Analyticity, Necessity, and the Epistemology of Semantics
It is accordingly to say that, unlike our representations of sensible qualities, such as colors and sounds, or our feelings of pleasure and pain, they are not themselves derived from the actual observation or experience of already existing things, even though they do of course apply to things it is possible for us to experience, and even though there is nothing else to which we could apply them, nor any way for them to figure in determinate knowledge of the good or the bad without empirically given representations that supply material for these a priori forms.
Marking the contrast between willing and intending will be particularly important for our purposes here, as it will bring into sharp relief the ideas of practical knowledge and practical judgment, putting us in a position to appreciate the significance of Kant’s reconception of the will as practical reason. Later (§IV), with the aim of better appreciating that significance, we shall approach his conception of the will once again, but from the other side, by situating it under the heading of reason.
D. Ross, Kant’s Ethical Theory (Oxford: Oxford University Press, 1954), 29–30. Introduction 21 two formulas as well (§§VI–VII). Developing this account will be essentially a matter of identifying and explicating the specific concept of will that is of interest to us here. This will lead to further concepts, including those of desire, intention, choice, wish, judgment, knowledge, and law, in connection with which various subsidiary questions will arise. But we will be guided throughout by the primary aim, which is to investigate, at the most basic level, the relation between morality and reason, and in particular to explain that relation by showing that the imperative of morality expresses formal presuppositions involved in willing conceived as the exercise of practical reason, the capacity for practical knowledge, and that these presuppositions contain the form of such knowledge and thereby also the form of its object, the good.