Immanuel Kant: Perbedaan antara revisi

{{Infobox philosopher

|name = Immanuel Kant

|birth_date = {{Birth date|1724|4|22|df=yes}}

|birth_place = [[Königsberg]], [[Kerajaan Prusia]]

|death_date = {{nowrap|{{death date and age|df=yes|1804|02|12|1724|04|22}}}}

|residence = [[Kerajaan Prusia]]

|nationality = [[Jerman]]

|main_interests = {{nowrap|[[Epistemologi]]{{·}}[[Metafisika]]{{·}}[[Etika]]}}

|influences = [[Christian Wolff (philosopher)|Wolff]], [[Alexander Baumgarten|Baumgarten]], [[Plato]], [[Aristotle]], [[Sextus Empiricus|Empiricus]], [[David Hume|Hume]], [[René Descartes|Descartes]], [[Baruch Spinoza|Spinoza]], [[Gottfried Leibniz|Leibniz]], [[John Locke|Locke]], [[Isaac Newton|Newton]], [[Emanuel Swedenborg]]

|influenced = Hampir semua [[Filsafat barat]], termasuk: [[Johann Gottlieb Fichte|Fichte]], [[Friedrich Wilhelm Joseph Schelling|Schelling]], [[Friedrich Heinrich Jacobi|Jacobi]], [[Karl Leonhard Reinhold|Reinhold]], [[Karl Wilhelm Friedrich Schlegel|F. Schlegel]], [[August Wilhelm Schlegel|A. Schlegel]], [[Georg Wilhelm Friedrich Hegel|Hegel]], [[Arthur Schopenhauer|Schopenhauer]], [[Friedrich Nietzsche|Nietzsche]], [[Charles Sanders Peirce|Peirce]], [[Edmund Husserl|Husserl]], [[Martin Heidegger|Heidegger]], [[Ernst Cassirer|Cassirer]], [[Jürgen Habermas|Habermas]], [[John Rawls|Rawls]], [[Noam Chomsky|Chomsky]], [[Jean Piaget|Piaget]], [[Søren Kierkegaard|Kierkegaard]], [[David Hilbert|Hilbert]], [[Michel Foucault|Foucault]], [[Max Weber|Weber]], [[P. F. Strawson|Strawson]], [[Leo Strauss|Strauss]], [[John McDowell|McDowell]], [[Georg Simmel|Simmel]], [[Paul Guyer|Guyer]], [[T. K. Seung|Seung]]

|signature = Immanuel Kant signature.svg

}}

 

Dalam gagasannya tentang [[idealisme transendental]], Kant berargumen bahwa [[ruang]] dan [[waktu]] hanyalah "bentuk-bentuk intuisi" yang membentuk semua [[pengalaman]]. Oleh karena itu, meski "[[An sich|hal-hal-dalam-dirinya]]" itu ada dan berkontribusi pada pengalaman, namun itu tetap berbeda dari objek pengalaman. Dari sini dapat disimpulkan bahwa objek pengalaman hanyalah apa yang tampak, dan sifat segala sesuatu pada dirinya sendiri (''an sich'') tidak dapat diketahui oleh manusia.<ref>{{Cite book|last=Durant|first=Will|last2=Durant|first2=Ariel|date=1967|url=https://books.google.com/books?id=Cq2ffQUf1GIC|title=The Story of Civilization: Rousseau and Revolution|publisher=MJF Books|isbn=978-1-56731-021-4|pages=571, 574|access-date=22 August 2020|archive-url=https://web.archive.org/web/20201220055815/https://books.google.com/books?id=Cq2ffQUf1GIC|archive-date=20 December 2020|url-status=live}}</ref><ref name="Warburton2">{{Cite book|last=Nigel Warburton|year=2011|title=A little history of philosophy|publisher=Yale University Press|isbn=978-0-300-15208-1|page=134|chapter=Chapter 19: Rose-tinted reality: Immanuel Kant|chapter-url={{Google books|SGL4QPwDTVsC|page=|keywords=|text=|plainurl=yes}}}}</ref> Dalam upaya untuk menentang [[Skeptisisme filosofis|skeptisisme]] yang ia temukan dalam tulisan-tulisan karya filsuf [[David Hume]],<ref name="Kitcher Intro2">{{Cite book|last=Kant|first=Immanuel|year=1996|title=Critique of Pure Reason|location=Indianapolis/Cambridge|publisher=Hackett Publishing Company, Inc.|isbn=0-87220-257-7|edition=Unified Edition with all variants from the 1781 and 1787 editions|publication-date=1996|page=l|translator-last=Pluhar|translator-first=Werner S.|chapter=Introduction by Patricia Kitcher, C. The Analytic of Principles|quote=Although Hume's name is not mentioned in either version of this section, from the beginning, Kant's readers have understood that his purpose was to vindicate the causal concept after Hume's devastating attack […] Kant's “reply to Hume” was to argue we could have no cognition of events, of objects changing by acquiring or losing a property, unless we used a concept of causation that included both the offending and related properties of universality and necessity.|orig-year=First edition originally published in 1781; second edition originally published in 1787}}</ref> ia menulis ''[[Kritik atas Nalar Murni|Critique of Pure Reason]]'' (1781/1787),<ref>There are two relatively recent translations:</ref> salah satu karyanya yang paling terkenal. Dalam karyanya itu, ia mengembangkan sebuah teori pengalaman untuk menjawab pertanyaan apakah pengetahuan ''[[apriori]]'' [[Perbedaan analitik-sintetik|sintetik]] itu mungkin. Hal ini pada gilirannya akan memungkinkan untuk menentukan batas-batas penyelidikan [[metafisika]]. Kant menyamakan idenya dengan [[revolusi Copernicus]] untuk menentukan objek indera sebagai sesuatu yang sesuai dengan bentuk [[intuisi]] spasial dan temporal kita, sehingga kita memiliki ''apriori'' kognisi tentang objek tersebut.{{Efn|"Up to now it has been assumed that all our cognition must conform to the objects; but all attempts to find out something about them ''a priori'' through concepts that would extend our cognition have, on this presupposition, come to nothing. Hence let us once try whether we do not get farther with the problems of metaphysics by assuming that the objects must conform to our cognition, which would agree better with the requested possibility of an ''a priori'' cognition of them, which is to establish something about objects before they are given to us. This would be just like the first thoughts of [[Copernicus]], who, when he did not make good progress in the explanation of the celestial motions if he assumed that the entire celestial host revolves around the observer, tried to see if he might not have greater success if he made the observer revolve and left the stars at rest. Now in metaphysics we can try in a similar way regarding the intuition of objects. If intuition has to conform to the constitution of the objects, then I do not see how we can know anything of them ''a priori''; but if the object (as an object of the senses) conforms to the constitution of our faculty of intuition, then I can very well represent this possibility to myself."<ref name="CPureR Cambridge">{{cite book|last=Kant|first=Immanuel|title=Critique of Pure Reason|series=The Cambridge Edition of the Works of Immanuel Kant|year=1999|others=Translated and edited by [[Paul Guyer]] and [[Allen W. Wood]]|location=Cambridge|publisher=Cambridge U.P.|isbn=978-0-5216-5729-7}}</ref>{{rp|110 (B xvi–vii)}}}}

 

 

 

 

== Kehidupan pribadi ==

 

 

== Metode filsafat ==

 

== Pemikiran filosofis ==

Kant mengemukakan teori [[Rasionalisme kritis|kritisisme]] yang menyatakan bahwa sumber ilmu pengetahuan ada dua yaitu akal dan pengalaman.<ref>{{Cite book|last=Kristiawan|first=Muhammad|date=2016|url=https://www.researchgate.net/profile/Muhammad-Kristiawan/publication/316100284_Filsafat_Pendidikan_The_Choice_is_Yours/links/58f04849458515ff23a89e8d/Filsafat-Pendidikan-The-Choice-is-Yours.pdf|title=Filsafat Pendidikan: The Choice Is Yours|location=Yogyakarta|publisher=Penerbit Valia Pustaka|isbn=978-602-71540-8-7|editor-last=Hendri, L., dan Juharmen|pages=116|url-status=live}}</ref> Pandangan Kant terhadap sumber pengetahuan menyeimbangkan antara rasionalisme dan [[empirisme]].<ref>{{Cite book|last=Wahana|first=Paul|date=2016|url=https://repository.usd.ac.id/7333/1/3.%20Filsafat%20Ilmu%20Pengetahuan%20%20(B-3).pdf|title=FIlsafat Ilmu Pengetahuan|location=Yogyakarta|publisher=Pustaka Diamond|isbn=978-979-1953-91-7|pages=31|url-status=live}}</ref> Ia meyakini bahwa cita-cita pencerahan dapat tercapai melalui keseimbangan antara rasionalisme dan empirisme dalam hal kebebasan, kemajuan dan kesetaraan.<ref>{{Cite journal|last=Pamungkas|first=Cahyo|date=2017|editor-last=Yuanjaya, P., dan Agustinova, E.|title=Peta Teori Ilmu Sosial dan Posisi Ilmu Sosial Keindonesiaan|url=http://staffnew.uny.ac.id/upload/132305856/penelitian/Paradigma%20Watak%20Islam%20Indonesia-Miftahuddin-2017.pdf|journal=Prosiding Seminar Nasional: Meneguhkan Ilmu-Ilmu Sosial Keindonesiaan|publisher=Fakultas Ilmu Sosial, Universitas Negeri Yogyakarta|pages=21}}</ref> Kant kemudian menyeimbangkan keduanya melalui sintesis terhadap unsur pengenalan pengetahuan. Ia menyatakan bahwa bahan-bahan pengetahuan yang diterima oleh akal berasal dari bukti empiris yang meliputi indra dan pengalaman.<ref>{{Cite book|last=Suaedi|date=2016|url=https://www.researchgate.net/profile/Suaedi-Fachruddin/publication/298787398_Pengantar_Filsafat_Ilmu/links/56eb5d8908ae9dcdd82aae95/Pengantar-Filsafat-Ilmu.pdf|title=Pengantar Filsafat Ilmu|location=Bogor|publisher=PT Penerbit IPB Press|isbn=978-979-493-888-1|editor-last=Januarini|editor-first=Nia|pages=98|url-status=live}}</ref>

 

 

=== Moral dan kebaikan ===

 

Kant menolak pandangan [[utilitarianisme]] tentang moral. Utilitarianisme menjadikan tujuan sebagai landasan moral bagi perbuatan. Kant berpendapat bahwa kebaikan dari suatu perbuatan diperoleh atas dasar pemenuhan kewajiban dan tidak memperhatikan tujuannya. Suatu perbuatan dilakukan karena merupakan kewajiban sehingga tidak memerlukan alasan untuk dikerjakan. Pandangan Kant ini dikenal sebagai perbuatan atas dasar legalitas.<ref>{{Cite book|last=Suaedi|date=2016|url=https://www.researchgate.net/profile/Suaedi-Fachruddin/publication/298787398_Pengantar_Filsafat_Ilmu/links/56eb5d8908ae9dcdd82aae95/Pengantar-Filsafat-Ilmu.pdf|title=Pengantar Filsafat Ilmu|location=Bogor|publisher=PT Penerbit IPB Press|isbn=978-979-493-888-1|pages=134|url-status=live}}</ref>

 

 

=== Etika dan pendidikan ===

 

=== Keadilan dan kebebasan ===

 

=== Ketuhanan ===

 

=== Metafisika ===

 

== Pemikiran sains ==

 

=== Ilmu alam ===

 

=== Asal mula Tata Surya ===

 

=== ''Kritik atas Nalar Murni'' ===

 

=== ''Kritik atas Penilaian'' ===

 

== Pengaruh pemikiran ==

 

=== Friedrich Julius Stahl ===

 

=== Pragmatisme ===