Карл Леонард Райнхольд: Кант философиясын таратушы және неміс идеализмінің әсері

Austrian philosopher (1757 1823)

Karl Leonhard Reinhold (26 October 1757 – 10 April 1823) was an Austrian philosopher who helped to popularise the work of Immanuel Kant in the late 18th century. His "elementary philosophy" (Elementarphilosophie) also influenced German idealism, notably Johann Gottlieb Fichte, as a critical system grounded in a fundamental first principle. He was the father of Ernst Christian Gottlieb Reinhold (1793–1855), also a philosopher.

Reinhold was born in Vienna. In late 1772, at the age of fourteen he entered the Jesuit college (Roman Catholic seminary) of St. Anne's Church, Vienna (Jesuitenkollegium St. Anna). at which time he joined a similar Viennese Catholic college of the order of St. Barnabas,

Finding himself out of sympathy with monastic life, where he converted to Protestantism. In 1784, after studying philosophy for a semester at Leipzig, he settled in Weimar, where he became Christoph Martin Wieland's collaborator on the German Mercury (Der Teutsche Merkur), and eventually his son in law. Reinhold married Wieland's daughter Sophia Catharina Susanna Wieland (19 October 1768 – 1 September 1837) on 18 May 1785. In the German Mercury Reinhold published, in the years 1786–87, his Briefe über die Kantische Philosophie (Letters on the Kantian Philosophy), which were most important in making Immanuel Kant known to a wider circle of readers. As a result of these Letters, Reinhold received a call to the University of Jena, where he taught from 1787 to 1794. Reinhold lays greater emphasis than Kant upon the unity and activity of consciousness. The principle of consciousness tells us that every idea is related both to an object and a subject, and is partly to be distinguished from and partly united to both. Since form cannot produce matter and a subject cannot produce an object, we are forced to assume a thing in itself. This is a notion which is self contradictory if consciousness were to be essentially a relating activity. There is therefore something which must be thought and yet cannot be thought.

As a former Catholic priest, Reinhold retained the values of Christian morality and individual dignity. The basic Christian doctrines of a transcendent God and an immortal human soul were presuppositions in his thinking. Reinhold tried to show that Kant's philosophy provided an alternative to either religious revelation or philosophical skepticism and fatalistic pantheism. But Kant's Critique of Pure Reason was a difficult and confusing book. It was not widely read and had little influence. Reinhold decided to write his comments on it in the literary journal The German Mercury. He skipped over the beginning and middle of the book and started at the end. Reinhold showed that the book was best read backwards, that is, starting with the end section. The last part of the Critique is where Kant discussed the issues of morality and their relation to the Rational Ideas of God, Free Will, and life after death. These issues were Reinhold's main concern. By presenting these concerns to the public, instead of the extremely difficult epistemology that took up most of the beginning and middle of the book, Reinhold aroused great interest. As a result, Kant's Critique immediately became a book of great importance. According to historian of philosophy Karl Ameriks, "Fichte, Hegel, Schelling, Schiller, Hölderlin, Novalis, and Friedrich Schlegel all developed their thought in reaction to Reinhold's reading of Kant " There is a Faustian tendency in Reinhold's assertion that a person can hope for a future reward only because that person is constantly striving to be good. It is not moral to be good merely in the hope of reward. Reinhold's emphasis on history is evident in his declaration that philosophies and religions are to be judged on the way that they respond to the needs of reason in a particular era. Philosophical development, to him, has an underlying rationality. New philosophies are fated to struggle repeatedly in order to survive in a dialectic of history in which progress is unconsciously occurring. With regard to a transcendent God, the human internal moral law is externalized in such a deity. This extreme otherness or alienation is part of a rational process. It makes possible a subsequent deeper regaining of the self through something other than the self.

Essay on a New Theory of the Human Capacity for Representation, Berlin Boston: Walter de Gruyter, 2011. Karl Ameriks (ed. ), Letters on the Kantian Philosophy, Cambridge: Cambridge University Press, 2005.