Neo-Kantianism refers broadly to a revived type of philosophy along the lines of that laid down by Immanuel Kant in the 18th century, or more specifically by Schopenhauer's criticism of the Kantian philosophy in his work The World as Will and Representation (1818), as well as by other post-Kantian philosophers such as Jakob Friedrich Fries and Johann Friedrich Herbart. It has some more specific reference in later German philosophy.
|This philosophy-related article is a stub. You can help Wikiquote by expanding it.|
- In opposition to a Hegelian emanationist epistemology, briefly, Neo-Kantians shared the Kantian dichotomy between reality and concept. Not an emanent derivative of concepts as Hegel posited, reality is irrational and incomprehensible, and the concept, only an abstract construction of our mind. Nor is the concept a matter of will, intuition, and subjective consciousness as Wilhelm Dilthey posited. According to Hermann Cohen, one of the early Neo-Kantians, concept formation is fundamentally a cognitive process, which cannot but be rational as Kant held. If our cognition is logical and all reality exists within cognition, then only a reality that we can comprehend in the form of knowledge is rational — metaphysics is thereby reduced to epistemology, and Being to logic. [...] Occupying the gray area between irrational reality and rational concept, then, its question became twofold for the Neo-Kantians. One is in what way we can understand the irreducibly subjective values held by the historical actors in an objective fashion, and the other, by what criteria we can select a certain historical phenomenon as opposed to another as historically significant subject matter worthy of our attention. In short, the issue was not only the values to be comprehended by the seeker of historical knowledge, but also his/her own values, which are no less subjective. [...] Bridging irrational reality and rational concept in historical science, or overcoming hiatus irrationalis (à la Lask) without recourse to a metaphysics of history still remained a problem as acutely as before. While accepting the broadly neo-Kantian conceptual template as Rickert elaborated it, Weber's methodological writings would turn mostly on this issue.
- Sung Ho Kim, "Max Weber", The Stanford Encyclopedia of Philosophy (Fall 2012 Edition), Edward N. Zalta (ed.)