Kant y el Opus postumum: una interpretación de la filosofía de Kant a la luz del Opus postumum

... Thus, after reducing metaphysics to a critical philosophy of knowledge, he begins constructing an idealist metaphysics in the following form: the subject in auto-affection becomes the phenomenal object (which did not previously exist and still does not really exist) that undergoes the sensitive cognition process, and it creates its own empirical self (still a collection of phenomena, nothing in itself) in auto-position from within the transcendental ego that subsists, as it were, only in transcendental matter (ether) or, better, the phenomenal object that transcendental matter becomes through auto-affection. 11 In clearer metaphysical terms, the self and the world are the same divine becoming that is neither real nor cognitional, but 'transcendental. ' Thus, the critical philosophy of Immanuel Kant, which builds on Hume's criticism of causality as a datum of experience, leads precisely to incoherence, not merely from the standpoint of a 'dogmatic' realist, but from within its own framework. ...