neo-Kantian


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Related to neo-Kantian: Neukantianismus

neo-Kantian

applied to German social philosophical movements of the late 19th-and early 20th-century that attempted to ‘return to KANT’, acknowledging:
  1. an objective (or intersubjective) phenomenal realm (natural science); and
  2. the social realm, a realm of human ACTION and values. During the METHODENSTREIT of the 1890s, RICKERT and Windelband were particularly influential in reintroducing the idea that mind and mental CATEGORIES shape our perceptions of the world, and in stressing a distinction between the ‘historical’ and cultural sciences, concerned with unique configurations, and the ‘natural’ sciences, and insisted that the former required a method that recognized the specificity and value-related nature of their subject matter. They suggested that any attempt to analyse and describe the social world is thus bound to simplify either by imposing general categories or in interpreting reality in relation to its relevance for values. This way of thinking influenced both SIMMEL and WEBER. see also IDIOGRAPHIC AND NOMOTHETIC.
Collins Dictionary of Sociology, 3rd ed. © HarperCollins Publishers 2000
References in periodicals archive ?
Voegelin was familiar with neo-Kantian thinking but had some reservations about its methods.
(24) Based precisely on this relational character of private law, contemporary neo-Kantian scholars have developed the modern private law categories of contract, (25) tort, (26) unjust enrichment (27) and the law of property.
A highly systematic philosopher who has a unified moral and political theory, he is more firmly neo-Kantian than are most others of the Critical Theory school and more thoroughly engaged with work in the Anglo-American tradition.
If we look systematically at the ontological presuppositions of his creative interpretations of Nietzsche and Bergson, [16] we find the manufacturing of a seductive and yet paradoxical neo-Kantian image for Kant's primary opponents, a conceptual engineering that restyles Nietzsche and Bergson into ontologists of difference and "transcendental vitalism".
A neo-Kantian philosopher of the Marburg School, Jewish theologian, and scholar of jurisprudence, Cohen is possibly an obscure figure for many cervantistas.
Kantian and Neo-Kantian philosophers appealed to universality of reason and higher-order values, Rawls appealed to equality and justice.
Second, Hindess complains that neo-Kantian philosophers' recourse to meaning as responsible for real-world phenomena is problematic.
Around the same time, a group of neo-Kantian philosophers sought to more rigorously frame the terms of debate.
This approach helps him to establish that Simmel's Neo-Kantian style of thinking profoundly affected his conception of "the Jew." As he shows, in Simmel's writings "the Jew" appears as an abstract entity, a subset of broader categories like" the social," "societion" or "otherness," not as a group of actual human beings in all its diversity.
This book combines analysis of the scientific work of German physician and physicist Hermann von Helmholtz (1821-1894) with exploration of its neo-Kantian philosophical background in order to proffer a new interpretation of Helmholtz's work in geometry.
One might be surprised that Brondos would choose Albrecht Ritschl over Friedrich Schleiermacher as representative of modern theology, but Ritschl's work integrates aspects of Schleiermacher's "feeling of absolute dependence," as well as the neo-Kantian heritage of an ethical framework of the "kingdom of God" as honoring people as "ends-in-themselves." Barthians will find Brondos' critique of Barth's view of the atonement as a pre-arranged divine choice within the triune life, stilted and unresponsive to concrete history, but Brondos makes a good case for the unhistorical, esoteric, and abstract direction of Barth's atonement theory.
Other chapters address writings concerning the effect of technology on the world economy and security, US grand strategy in both a neo-Kantian and neo-Hobbesian world, and US defense strategies.