…is here my key category It's a wonderful category. I think I explained this in my books ten years ago already. In Kant, you find a wonderful distinction between negating a predicate and asserting a non-predicate. For example, if I say If I say you…

…Like, do you think, I wonder if you would accept this, that there's a, there's like, it's almost like there's a struggle between Kant and Hegel for Lacan's soul. And when he becomes, when he gives into the mysticism, he's the Kantian, we can't, there's a…

…think that Lacan's move from Antigone to Signor de Cufontaine is precisely, in my view, I exaggerate a little bit, a move from Kant to Hegel. His reading of Antigone is that you have these moments of approaching the real, but it's too strong, it burns…

…the endless questions that Hegel never stops asking and that Hegel's readers never stop asking is Hegel's relationship to Kant. Hegel's notorious gesture towards Kant's careful demarcation and delimitation of the bounds of experience, the curtailing of the…

…of experience, the curtailing of the kinds of questions that could be posed without falling into antinomies or contradictions. Hegel's rebuke to Kant, which is partly a formal one but had a huge, you know, the stakes were huge, was that every posing of a…

…proscribing what was essentially impossible, the step beyond experience, already extended the range of the scope of thinking beyond what Kant was able to tolerate. So the phenomenology is, as the name suggests, it's about experience. It's about the race,…

…expressive of, not simply the thematic level, but is expressive of thinking, and particularly expressive of his strange relationship to Kant, who's usually reproached. I mean, usually in the name of Hegel, Kant's empty formalism is criticized. And Kant has…

…strange relationship to Kant, who's usually reproached. I mean, usually in the name of Hegel, Kant's empty formalism is criticized. And Kant has criticized for just being a formalist and having no access to real stuff like Hegel, which Hegel seems to have.…

…And I'm even very conservative here. People always dismiss me as some kind of crazy postmodernist. No, I think somewhere between Kant and Hegel, everything that had to happen, happens. And now, with Marx, things go... Already with Marx, things go just down,…

…distinction. Before you were talking, I heard about private-public by, you know, the German philosopher, one of the biggest, Immanuel Kant. He opposes in a very interesting way, which is more than ever actual today, public and private use of reason.…

…community goals, so that you know in advance we serve the state, we don't criticize the state, and so on and so on. For Kant, public use of reason is a more radical approach. Universal one, where you are no longer bound by... So we need that kind of…

…saying something that's, let me say, that's very ambitious, and I only, you know, I don't really, I don't, you know, write about Kant for 200 pages or something. But I mean, I think that's a kind of provocative, I hope anyway, provocative way to, again,…

…but you must know that in the Kantian tradition, transcendental and transcendent or transcenders are exactly the opposite. For Kant, we are limited to our experience, and our approach to reality is transcendental. Structured through this a priori transcendental…

…limited to our experience, and our approach to reality is transcendental. Structured through this a priori transcendental categories of reason. Kant is looking for transcendentals in the sense of when we approach reality through each frame, it's not even a…

…did answer precisely that question yesterday, because in a confused way, what I was improvising about is this shift from Kant to Hegel, which is, as I emphasized, the shift from epistemological obstacle to ontological impossibility. For Kant, the transcendence…

…is this shift from Kant to Hegel, which is, as I emphasized, the shift from epistemological obstacle to ontological impossibility. For Kant, the transcendence is unreachable. We cannot get at how the things are in themselves. so for Kant that was my point…

…to ontological impossibility. For Kant, the transcendence is unreachable. We cannot get at how the things are in themselves. so for Kant that was my point you remember yesterday our antinomies the antinomies we get caught into necessarily when we try to…

…consistent with their deepest heartfelt beliefs. Mm-mm. And then they tell you it's actually the product of rational, logical processes. So Kant happens to end up in his moral philosophy with a kind of Protestant Christian position about how you should be…

…you know. It's a little bit like you, Olivia, you are... How is it called, the big translator, Norman Camp-Smith, or Kant? And everybody knows that, linguistically, the English translation is better than the original. Because Kant is a confused writer, he…

…big translator, Norman Camp-Smith, or Kant? And everybody knows that, linguistically, the English translation is better than the original. Because Kant is a confused writer, he has this one page, one sentence with all that. And Norman Camp-Smith does a…

…a wonderful job. He breaks it down into three, four sentences. But all the logic is there. Allegedly, some Germans actually read Kant in English because of that. Yeah, yeah. There was a question over there at the back, too, actually, so they're close…

…of, do you know this old story? I think it was first you find it in some Marivaux comedy, then it's quoted by Kant and later this, and then it's even later you find the version with Marx Brothers, this famous anecdote of husband unexpectedly returning…

…to the core. When he writes phrases like, German idealism is the unsurpassable horizon of our philosophical experience. So from Kant to Hegel, that's where the good stuff actually resides. You can play footsie with various postmodernist writers, but when you…

…and so on this this is I think where we disagree that is to say for me Philosophy as such is transcendental. Philosophy before Kant was in a certain way, for me, in a way too naive. They simply thought reality is out there, let's see how reality is…

…is devoted to working that out. So you say that it's Kant's transcendental turn in philosophy that makes Hegel possible. So Kant turned philosophy's attention to the conditions of possible experience, as we know. So what is it that takes Hegel beyond Kant?…

…So Kant turned philosophy's attention to the conditions of possible experience, as we know. So what is it that takes Hegel beyond Kant? I think you seem to be saying that What we get in Hegel is a transposition of what in Kant are epistemological…

…Hegel beyond Kant? I think you seem to be saying that What we get in Hegel is a transposition of what in Kant are epistemological insights into an ontological register. That's to say that what Kant sees as imperfections of knowledge, Hegel sees as, as…

…get in Hegel is a transposition of what in Kant are epistemological insights into an ontological register. That's to say that what Kant sees as imperfections of knowledge, Hegel sees as, as you say, cracks in the real, in the thing itself. Could you say…

…to me now. Excuse me, you said before about the appearance and then rejecting the thing in itself, isn't that Kantian? Kant cannot accept that its appearance against the abyss of nothing. That's the problem with Kantian thinking itself. He still thinks…

…don't have them here. It's pretty terrifying what he says there. He says something like that without a master, he almost refers to Kant, you know, that famous definition of Kant which is a wonderful one. Human being is an animal who needs a master, you…

…what he says there. He says something like that without a master, he almost refers to Kant, you know, that famous definition of Kant which is a wonderful one. Human being is an animal who needs a master, you know. That human animal without a master…

…book at the beginning. He loved that. When I linked the four German idealists to his four generic domains, you know, Kant is science, knowledge. You know, Kant defined his endeavor as to provide the philosophy which would be the Newtonian modern Newtonian…

…that. When I linked the four German idealists to his four generic domains, you know, Kant is science, knowledge. You know, Kant defined his endeavor as to provide the philosophy which would be the Newtonian modern Newtonian science. So Kant would be truth,…

…life. For him, this is really historicism. You fall into the historicist trap. What I think is that we should pass here from Kant to Hegel. Hegel, for Hegel, idea is something which is not just an ideal opposed to reality, but something which has in…

…it's the end of Polish. It's already the decadence of Polish. And Hegel was quite aware. The new boost of philosophy from Kant to Hegel and later, comes with the problems of Aufklärung and the French Revolution. When, with terror and so on, things went…

…with others and so on and so on. That's why I quoted that wonderful quote saying about freedom and enlightenment by Immanuel Kant, who says the message of enlightened freedom is not don't obey, do whatever you want. No, it is do publicly whatever you…

…this talk is that what we need in these days, I think, more than ever, is what? the great philosopher of enlightenment, Immanuel Kant, called public use of reason. He opposes, as some of you maybe know, public use of reason to private use of reason. But…

…opposes, as some of you maybe know, public use of reason to private use of reason. But in what way? For Kant, State administration, theological faculty, faculty of law, this is private use of reason, because it serves preordained order, state interests, and…

…by the Institute, and you know why. The beautiful introductions. made a nice point, and I would, if you, Robert, agree, mention Kant here. In his famous short script, Was ist Aufklärung?, he emphasizes that the formula of Aufklärung is not against the old…

…what you were after... esteemed colleagues who introduced me, was precisely what you almost pronounced, some of you, the word. What Kant meant by, what's the German term, the public use of reason. And Kant uses this term in a wonderfully counterintuitive…

…what you almost pronounced, some of you, the word. What Kant meant by, what's the German term, the public use of reason. And Kant uses this term in a wonderfully counterintuitive way. For him, private use of reason is the use by the state. He names…

…long foretold end of philosophy. You know, when people talk about end of philosophy, my God, are we aware that from Kant onwards, End of philosophy was a feature of every post-Khanian philosophy. For Kant, its conditions of possibility of philosophy, not…

…my God, are we aware that from Kant onwards, End of philosophy was a feature of every post-Khanian philosophy. For Kant, its conditions of possibility of philosophy, not yet metaphysics, Fichte, Hegel, Schelling, the same Hegel, you know, no longer philosophy…

…how to achieve what we want. We will have to reinvent at its most basic hour, to use the Kantian term, Begaren's craft. Kant doesn't use it. Ability to desire. Yeah, yeah, yeah, but it's part of the game. That's crazy. You know in advance you will…

…will try with bisexual identity, then whatever and so on. No. Authentic free choice is, by definition, we learn this from Kant, from Schelling, and so on, great German idealists. Authentic free choice, at its most radical, is always experienced as necessity.…

…to one of them. I left after five minutes. He said, we live in a post-Kantian universe. And he didn't have an idea what is Kant and so on, you know. So it was that. And also, if I may put it like this, they didn't have respect. I don't mean…

…look at me. How can you? I mean respect towards the autonomous logic of theory. Did you also have these experiences? How? I'm explaining Kant to them, ethics. My God, is this a bad sign? No. And one guy told me, one of these curators, Kant is wrong, I…

…How? I'm explaining Kant to them, ethics. My God, is this a bad sign? No. And one guy told me, one of these curators, Kant is wrong, I did yesterday an ethical act, I didn't experience it like that. I'm like, fuck you, who cares? Who are you even?…

…it now, I already did it in my class to develop how the same goes also for, that's why it's a great thing, Kantian ethics. When Kant says... You can't do it because you must do it. Like, no excuse to not do your duty. If it's your duty, you have to…

…can't do it because you must do it. Like, no excuse to not do your duty. If it's your duty, you have to do it. But Kant, this is not so often noticed, goes even a step further. He also implies that even doing your duty cannot be an excuse for doing…

…good Kantian. He did his duty. For him, duty was embodied in Führer's orders. So, sorry, I was doing my duty. No, Kant, sorry, not Kant, Eichmann did precisely the wrong thing. He was not a Kantian, because he did something that Kant strictly prohibits.…

…He did his duty. For him, duty was embodied in Führer's orders. So, sorry, I was doing my duty. No, Kant, sorry, not Kant, Eichmann did precisely the wrong thing. He was not a Kantian, because he did something that Kant strictly prohibits. He used duty…

…my duty. No, Kant, sorry, not Kant, Eichmann did precisely the wrong thing. He was not a Kantian, because he did something that Kant strictly prohibits. He used duty as an excuse. Sorry, I helped killing millions of Jews. What can I do? That's my duty.…

…one of the key figures in your dossier. Two of the other key figures in your dossier, I suppose, would be Lacan and maybe you will Kant as well, up to a point. Kant and Marx, up to a point. Up to a point, exactly. But I wondered in relation to the…

…Two of the other key figures in your dossier, I suppose, would be Lacan and maybe you will Kant as well, up to a point. Kant and Marx, up to a point. Up to a point, exactly. But I wondered in relation to the pandemic, whether there's an argument to…

…is a kind of a negative predictability. Things necessarily go wrong. And Hegel is obsessed by this. Here Hegel is anti-Kantian. Kant is the philosopher of inner intention. What matters is your moral intention. Hegel is almost exactly the opposite. He's a…

…It just thinks that it thinks. So that this subject is to be distinguished from cogito. wealth of inner life. Already in Kant it's clear that this, what Kant calls transcendental utterception, is a pure forum not to be confused with what Kant would have…

…that this subject is to be distinguished from cogito. wealth of inner life. Already in Kant it's clear that this, what Kant calls transcendental utterception, is a pure forum not to be confused with what Kant would have called pathological, which means for…

…formula. Who my envy is, there are a couple of persons, two of them I knew myself and from history of philosophy, Immanuel Kant, Jacques Derrida, and Frederick Jameson, who I envy them so much. They have a rhythm. You get up around five in the morning…

…and imposes a new legal order, then you are again prohibited to rebel against it. If it succeeds, it's... Immanent ethical status changes. Kant says this openly. I will not bore you with it. I will just say that the problem with Brandon I see here is…

…Jacques Lacan's thesis, which is already in a different way, developed by Adorno and Horkheimer in their dialectic, their Aufklärung, Kant avec Saab. The idea that Saab... is the truth of Kant. That Schatz's ethics of unconditional jouissance, enjoyment, is…

…developed by Adorno and Horkheimer in their dialectic, their Aufklärung, Kant avec Saab. The idea that Saab... is the truth of Kant. That Schatz's ethics of unconditional jouissance, enjoyment, is the truth of Kant's pure ethics of duty for the sake of…

…of duty. But I think this holds, but in a more complex way. In this case, Adorno-Horkheimer and Platon, the thesis is not Kant was really a sadist. This is a simple thesis of many ordinary people, that beneath Kantian radical ethics is a kind of sadism.…

…are always guilty because you never can live up to your ethics. No, Lacan's point is much more precise. It's not so much that Kant is a sadist, it's that Sade is a Kantian. The only way to grasp the Sade's ethics of unconditional enjoyment is to read…

…you see what Hegel really aimed at. It's unique in his reading of French Revolution. We have on the one hand liberals, Kant and Kierkegaard. against 93. The first phase was good, just bourgeois freedom. Ah, Jacobin's bad, terror. No? And then you have…

…one of the key figures in your dossier. Two of the other key figures in your dossier, I suppose, would be Lacan and maybe you were Kant as well, up to a point. Kant and Marx, up to a point. Up to a point, exactly. But I wondered in relation to the…

…Two of the other key figures in your dossier, I suppose, would be Lacan and maybe you were Kant as well, up to a point. Kant and Marx, up to a point. Up to a point, exactly. But I wondered in relation to the pandemic, whether there's an argument to…

…is a kind of a negative predictability. Things necessarily go wrong. And Hegel is obsessed by this. Here Hegel is anti-Kantian. Kant is the philosopher of inner intention. What matters is your moral intention. Hegel is almost exactly the opposite. He's a…

…think. It just thinks that it thinks. So that this subject is to be distinguished from wealth of inner life. Already in Kant it's clear that this, what Kant calls transcendental utterception, is a pure forum not to be confused with what Kant would have…

…So that this subject is to be distinguished from wealth of inner life. Already in Kant it's clear that this, what Kant calls transcendental utterception, is a pure forum not to be confused with what Kant would have called pathological, which means for…

…This is a tangent, but it's just a sort of a, I want you to speculate on like an alternative history. If Hegel and Kant had debated, do you think that Kant would have called Hegel a charlatan? Do you think they would have been able to? Absolutely. He…

…a sort of a, I want you to speculate on like an alternative history. If Hegel and Kant had debated, do you think that Kant would have called Hegel a charlatan? Do you think they would have been able to? Absolutely. He already did it, not with Hegel,…

…they would have been able to? Absolutely. He already did it, not with Hegel, but the first conflict was the passage from Kant to Fichte. And Kant, okay, he didn't use the term charlatan, but more or less something similar. But again, what is crucial…

…been able to? Absolutely. He already did it, not with Hegel, but the first conflict was the passage from Kant to Fichte. And Kant, okay, he didn't use the term charlatan, but more or less something similar. But again, what is crucial here is that, that's…

…last books, I agree with my critics here. I'm struggling with the same problem. I'm rewriting the same book. What does Hegel with Kant? Hegel is not a naive idealist who says... who says, oh, now I know the last mystery of the universe or whatever, now…

…it's nice of you to ask me, but I'm not sure. I mean, from my point of view, I suppose, you know, I read Kant and everything. Kant introduces this idea that the world in itself, the thing in itself is simply unknowable. We're only in the phenomenal…

…to ask me, but I'm not sure. I mean, from my point of view, I suppose, you know, I read Kant and everything. Kant introduces this idea that the world in itself, the thing in itself is simply unknowable. We're only in the phenomenal world, what you're…

…hypothesis for some people, but I think my reading is justified too. I don't want to bore you too much with Kant. Kant isolates two types of antinomies of pure reason, mathematical and dynamic antinomies. And I think there is sexual difference inscribed…

…for some people, but I think my reading is justified too. I don't want to bore you too much with Kant. Kant isolates two types of antinomies of pure reason, mathematical and dynamic antinomies. And I think there is sexual difference inscribed there.…

…costs. I would say, yes, but we live in a modern era where, first, you cannot... Like, the definition of modernity, which Kant and so on, is that you cannot directly refer to some transcendent value system. We are responsible for it. You cannot say,…

…will try with bisexual identity, then whatever and so on. No. Authentic free choice is by definition, we learn this from Kant, from Schelling and so on, great German idealists. Authentic free choice, it is most radical, is always experienced as necessity.…

…that you experience as fate. And here, again, as I developed many times here, Freud and Lacan followed this lesson of Kant, Schelling, and so on, where they claimed that The truly free decisions are unconscious decisions, which are experienced as fate.…

…fateful limitation, its inability to bypass transcendental frame and gain access to nominal reality. That's the other pessimist side of Kant. Kant is not simply a philosopher of all-powerful subjectivity. in a passage that I often quote from the very last…

…limitation, its inability to bypass transcendental frame and gain access to nominal reality. That's the other pessimist side of Kant. Kant is not simply a philosopher of all-powerful subjectivity. in a passage that I often quote from the very last pages…

…a philosopher of all-powerful subjectivity. in a passage that I often quote from the very last pages of Critique of Practical Reason. Kant says, let's imagine that we would be able to overstep the limitation of our finitude and gain access to things in…

…itself has to be structured to allow for this big bang which is human subjectivity. So again, we should move definitely beyond Kant. It's not that there is crack, antinomies, just because we are finite subjects, but if we were to gain access to the…

…not end his philosophy of history with some happy vision of corporate fascist state. He ends it with war. And even polemics against Kant, you know. And the third element, I think Hegel fails here to be Hegelian enough, is sexuality. His vision of sex is…

…delinquency, of course, because single mothers can't. It was absolutely incredible how everything was symbolized. You see, this is what Kant means by schematism. And in a similar way today, I claim, at least in the United States, violence against blacks,…

…desire. Human desire is precisely free in the sense that it's no longer caught into the natural rhythm. And here comes second move by Kant for Lacan to establish that if we read the sad in this way, Second death, that in this sense, Sade has to be…

…that if we read the sad in this way, Second death, that in this sense, Sade has to be read with Immanuel Kant, because isn't it a beautiful, provocative thought? What Sade describes as this horrible crime, second death, the interruption of the natural…

…this horrible crime, second death, the interruption of the natural rhythm itself, He describes this in precisely the same terms as Kant describes an ethical act. For Kant, ethical act is an act which begins by itself, autonomously. It cannot any longer be…

…interruption of the natural rhythm itself, He describes this in precisely the same terms as Kant describes an ethical act. For Kant, ethical act is an act which begins by itself, autonomously. It cannot any longer be grounded in natural causality. For Kant,…

…to one of them. I left after five minutes. He said, we live in a post-Kantian universe. And he didn't have an idea what is Kant and so on, you know. So it was that. And also, if I may put it like this, they didn't have respect. I don't mean…

…look at me. How can you? I mean respect towards the autonomous logic of theory. Did you also have these experiences? How... I'm explaining Kant to them. Ethics. Oh my God, is this a bad sign? No. And one guy told me, one of these curators, Kant is…

…I'm explaining Kant to them. Ethics. Oh my God, is this a bad sign? No. And one guy told me, one of these curators, Kant is wrong. I did yesterday an ethical act. I didn't experience it like that. Fuck you. Who cares? Who are you even? You know,…

…and so on and so on. If you allow me another plagiarizing, this time from myself, I use this in my book. Kant was the first who philosophically discovered this of immortality, I claim, with his negative and infinite judgment. A negative judgment negates a…

…pleasure, very brief instant of pleasure, not of enjoyment, the sort of Very curiously, this model was taken again by Kant, who says openly that the sexual act has cannibalism as its ideal. It's fundamentally savage, inhuman behavior. Happily, civilization…

…savage, inhuman behavior. Happily, civilization may put some limits to it, essentially marriage in Kant's conception. In both Lucretius and Kant, the relationship is strictly symmetrical. Man is not more or less cannibal than the woman and the reverse. the…

…and things like that are in Lucretius and Kant's mind an allusion to devoration. The second model is presently the most current. Kant develops it also, so two models are present in Kant. In that model, it's also symmetrical. Man uses the body of the…

…mind an allusion to devoration. The second model is presently the most current. Kant develops it also, so two models are present in Kant. In that model, it's also symmetrical. Man uses the body of the woman. The woman uses the body of the man. In both…

…Marriage is a contract where each of them recuperates its own humanity. In other words, it's not said as explicitly by Kant, but without marriage, the sexual act is a crime against humanity. In fact, it's a first and foremost crime against humanity.…

…it will sound subjectivist, to include also the opposite. No exterior without interior. That's, for example, the lesson of Immanuel Kant. To build out of the confusion of subjective impressions... To construct out of it the image of external reality, we…

…What if there is an X which holds in reality itself? It's not just that. So the only thing, the difference from Kant is, again, this shift from epistemological obstacles to ontological impossibility. In fact, I like this idea very much. And this is my…

…then to some interpretation, because things get here very paradoxical, if you are a philosopher, you must know it, even with Kant himself. Because Kant always suspects pure goodness, which must be done just for the sake of duty, no? He always suspects…

…interpretation, because things get here very paradoxical, if you are a philosopher, you must know it, even with Kant himself. Because Kant always suspects pure goodness, which must be done just for the sake of duty, no? He always suspects that there are…

…pure goodness, which must be done just for the sake of duty, no? He always suspects that there are hidden what Kant calls pathological, which simply means empirical motivations. Like, you pretend to be good, but it's to impress the others or whatever,…

…This is the beauty, I don't have time to go into it in detail, just to bring you some associations. This is what Kant is saying. We get, when we are affected by outside phenomena, things, we, our experience is this confused, not even reality. How do…

…to... No, it's not just a confusion of impression. I see objective reality out there. Through subjective synthesis. That's the beauty of Kant. You add something. You have to add something to... psychic impressions to get at reality but it's not you have to…

…my line, if you know a little bit of my work, how the basic insight of modern transcendental ontology is that of Kant. Antinomies, if you try to think the world as an ontological whole, you get necessarily entangled in antinomies, two types of antinomies.…

…so on. That's, I endlessly repeat it, that's the Hegelian formula. That what appears, as Hegel puts it so nicely, his critique of Kant is that Kant was all too tender towards things. Kant thought that when he discovers an antinomy, it must be limited to…

…I endlessly repeat it, that's the Hegelian formula. That what appears, as Hegel puts it so nicely, his critique of Kant is that Kant was all too tender towards things. Kant thought that when he discovers an antinomy, it must be limited to our mind. That…

…we talked and came to the same conclusion. Still, it's very traditional that still the big thing in history of philosophy is Kant, Hegel, all these questions. Was the move from Kant to Fichte legitimate? What happened with Hegel? Is here... I can see that…

…very traditional that still the big thing in history of philosophy is Kant, Hegel, all these questions. Was the move from Kant to Fichte legitimate? What happened with Hegel? Is here... I can see that that's really interesting, especially for someone who's…

…Because, you know, another way to wrap it up in one formula, what's the greatness of Hegel, is that the usual, even for Kant, problem is always, are we limited to our constraint, to our world of appearances? Can we move beyond to reach... reality itself,…

…I'm going to the Poland. Something happens with modern philosophy. By modern philosophy, I'm old-fashioned here. I mean post-Kantian Kant and post-Kantian thoughts, which has a privileged link with other fields, with, for example, psychoanalysis. I claim that…

…ultimate horizon, we cannot move beyond them. Kant's mistake was that, as Hegel put it in his well-known critique of Kant, that Kant was too tender towards things. For him, antinomies were limited to our knowledge. Antinomies were things themselves cannot…

…Privatized in what sense? Not only in the sense of private companies control it, but... My reference is here, Immanuel Kant, the great German philosopher, who, in his famous text, What is Enlightenment?, opposed public and private use of reason. But…

…famous text, What is Enlightenment?, opposed public and private use of reason. But in a very paradoxical way. For Kant, state reasoning, state machinery, state bureaucracy, is not public but private. Because they... stand for particular interests. Only pure…

…in a debate which is not limited by any collective, even if collective, especially if collective, private concerns. So again, for Kant, the example of private use of reason is precisely state administration and its reasoning. Now in Europe, where they are…

…and so on. To really conclude now, I want to say that... Whistleblowers play a crucial role in keeping what Kant called public reason alive. Why are they so important? Because usually whistleblowers were celebrated as people from corrupted private companies…

…now, I already did it in my class to develop how the same goes also for, that's why it's a great thing, Kantian ethics. When Kant says... Do kannst, then du sollst. You can do it because you must do it. Like, no excuse to not do your duty. If it's…

…a good Kantian. He did his duty. For him, duty was embodied in Führer's orders. So, sorry, I was doing my duty. No, Kant, sorry, not Kant, Eichmann did precisely the wrong thing. He was not a Kantian because he did something that Kant strictly prohibits.…

…He did his duty. For him, duty was embodied in Führer's orders. So, sorry, I was doing my duty. No, Kant, sorry, not Kant, Eichmann did precisely the wrong thing. He was not a Kantian because he did something that Kant strictly prohibits. He used duty…

…my duty. No, Kant, sorry, not Kant, Eichmann did precisely the wrong thing. He was not a Kantian because he did something that Kant strictly prohibits. He used duty as an excuse. Sorry, I helped killing millions of Jews. What can I do? That's my duty.…

…since we cannot ever really assume that view, external view, in our ethical practice, we have to act as if whenever, and Kant puts it this very nicely, Although objective science is telling us that, fuck it, we are again one tiny piece of dust…

…which is, and it's a very important phenomenon, I claim. I don't have time to develop it, how it began with Kant. Kant's Kantian, Immanuel Kant. Idealism opened up the space for it. Something which we call today undeadness. You know, all these…

…it's a very important phenomenon, I claim. I don't have time to develop it, how it began with Kant. Kant's Kantian, Immanuel Kant. Idealism opened up the space for it. Something which we call today undeadness. You know, all these phenomena, I call it…

…on working. So... Ah, to amuse you with an important philosophical reflection, let's risk a little bit of philosophy. You know why Kant, Immanuel Kant, opened up the space for it? It's a very simple element, but crucial. In his theory of judgment, Kant…

…Ah, to amuse you with an important philosophical reflection, let's risk a little bit of philosophy. You know why Kant, Immanuel Kant, opened up the space for it? It's a very simple element, but crucial. In his theory of judgment, Kant distinguishes three…

…Kant, opened up the space for it? It's a very simple element, but crucial. In his theory of judgment, Kant distinguishes three types of judgment. Positive, affirmative judgment, negative judgment, and infinite judgment. In a positive judgment, you assert…

…for me is the only way out of clash of civilizations. And can I tell you briefly I'm a human in the sense that Immanuel Kant says that a human is an animal who needs a master. You know, like, I need somebody to control it. When I visited recently…

…on others. No, you want that. And I agree with you. Because I've been dealing with German idealism, with the father of it, Kant, most of the time. The students know that. And because I've been doing a little bit of psychoanalysis, I told you that. And…

…of critique. I think indeed that one of the important things you did is to show that there's a kind of thread from Kant, German idealism, to psychoanalysis. Few people see that, and it's quite a logical thread. And it has to do, I think, with the…

…subversive role to play and it's not immediately clear to me What a formal aspect of it is. It makes me think of what Kant says, well, that we are humans. What we are, that's another question. So the distinction between that and what? You can go on,…

…question. So the distinction between that and what? You can go on, but are you aware of this weird jump to aliens that Kant makes when he claims that his categorical imperative is not limited to humans, but to every intelligent life if it will be found…

…limited to humans, but to every intelligent life if it will be found on another planet? Yeah, yeah. That's wonderful that I find in Kant, I mean. Sorry, please go on. But my question was that. Can you say anything? Yeah, my God, yes. Let's go back to…

…to get deeply into, more deep into Buddhism. My friend, maybe you know him, he wrote a good book on Parallax, the book on Kant and Marx. In one of his recent texts, he found some Japanese minority of Buddhists where they claim that The true nirvana, in…

…in it. And, okay, then, another thing, here, Gérard Lebrun, a very good French philosopher, philosopher who wrote a lot of Kant and Hegel, who unfortunately died recently, pointed out that maybe what made for Hegel, what made Hegel unable to think capital…

…all the classical stuff that we know. In a wonderfully imminent analysis, it shows first how much more radical Hegel was then, Kant and others. You know, the traditional reception of Hegel of the French Revolution, of people around Hegel, was this kind of…

…time, if you look at Kant's Metaphysik der Sitten, you find... Such a trauma at the trial against the king, which Kant denounces as the ultimate indelible crime, diabolical evil, something which from within undermines the very form of the law. Because, you…

…which from within undermines the very form of the law. Because, you know, you violate the law in the form of the law. So for Kant, this is, if you kill the king out of fear, rebellion, it's not a problem. If you make a legal trial against the king,…

…reflections to us, and also we're looking forward to reading every one of those thousand printed pages. Now, you know, Kant, towards the end, to solve the problem of French Revolution, because it was unthinkable, this diabolical evil, Kant tried to…

…you formulate a problem, a problem can already be a justification. So now just a tiny little bit of philosophy. Immanuel Kant, whom we should not neglect, was, if nothing else, you know that Kant provided metaphysik der Sitten, metaphysik of customs. The…

…just a tiny little bit of philosophy. Immanuel Kant, whom we should not neglect, was, if nothing else, you know that Kant provided metaphysik der Sitten, metaphysik of customs. The big book in two parts, not Grundlegungen, not foundations, where Kant defines…

…know that Kant provided metaphysik der Sitten, metaphysik of customs. The big book in two parts, not Grundlegungen, not foundations, where Kant defines marriage as contract between the two adults about the mutual use of their sex organs for the purpose of…

…of pleasure. So no sacred union, it's purely, now you will say this is a joke. It's not a joke, because one page after, Kant quite seriously the wife tried to call the police to bring him back. And he said yes, not because of love, but because he…

…advance. So you say, we don't question this, we accept this, we just see how we can best serve this. For example, for Kant, very interestingly, all state uses of reason. For Kant, faculty of law and faculty of theology and arts are private use of…

…in the simple common sense that We cannot ever be sure that what we did was really a free act. It can always be, and Kant admitted that, that in a hidden way, what you think, you think you are doing something for the sake of duty. But in a hidden…

…but the analyst comes, ha, ha, ha, you were thinking of impressing your peers or whatever. No, a much more traumatic fact for Kant is that it's... very difficult to accept the horror of a free act, and so release comes precisely from reducing it to…

…is your greatest enemy. I mean, you are the guy who keeps attacking relativism. But let me say something different, however. Kant, in one of his revolutionary writings, I think either perpetual peace... or cosmopolitanism, I don't remember which. He has this…

…eventually, perpetualism. And then he has one lovely little paragraph, he says, of course I do have my doubts, but because I'm Kant, because I'm an important philosopher, I'm going to come out and say these things, because by just saying them, I help them…

…things, very briefly. Hegel, French Revolution. As you, Rebecca, demonstrated nicely in the book, there is nonetheless one big difference. Kant, for example, is... fully aware of the ambiguity of French Revolution, but he simply keeps the two sides apart. On…

…do you have something that would correspond to Immanuel Kant's notion of radical evil, it's a complex problem in the sense that Kant oscillated and so on, but his basic insight, which was then too radical for Kant, he withdrew, was that, I mean, Kant…

…evil, it's a complex problem in the sense that Kant oscillated and so on, but his basic insight, which was then too radical for Kant, he withdrew, was that, I mean, Kant is a genius for me, even in details, you know, Kant is maybe the most perverse…

…that Kant oscillated and so on, but his basic insight, which was then too radical for Kant, he withdrew, was that, I mean, Kant is a genius for me, even in details, you know, Kant is maybe the most perverse philosopher, in the sense that, for example,…

…was then too radical for Kant, he withdrew, was that, I mean, Kant is a genius for me, even in details, you know, Kant is maybe the most perverse philosopher, in the sense that, for example, look at his definition of marriage. Kant. You know how he…

…you know, Kant is maybe the most perverse philosopher, in the sense that, for example, look at his definition of marriage. Kant. You know how he defines marriage? A contract between two adults, a contract regulating the mutual use of sex organs for…

…complex, but the basic lesson of Bologna, the basic idea of Bologna reform is precisely to... Get rid of what already Immanuel Kant called public use of reason. Which is very interesting philosophically. For Kant, public use of reason is not when you speak…

…reform is precisely to... Get rid of what already Immanuel Kant called public use of reason. Which is very interesting philosophically. For Kant, public use of reason is not when you speak publicly. Public use of reason is when you speak. Reason in a way…

…not when you speak publicly. Public use of reason is when you speak. Reason in a way which is not constrained by what Kant calls private goals, but for Kant, state is in this sense a private institution. For Kant, theology, law, faculty, this is private…

…use of reason is when you speak. Reason in a way which is not constrained by what Kant calls private goals, but for Kant, state is in this sense a private institution. For Kant, theology, law, faculty, this is private use of reason. Because you know,…

…which is not constrained by what Kant calls private goals, but for Kant, state is in this sense a private institution. For Kant, theology, law, faculty, this is private use of reason. Because you know, you have a certain frame determined in advance. For…