Transcendental Ontology in German Idealism: Schelling and Hegel sheds remarkable light on a question central to post-Kantian philosophy: after the Copernican Revolution in philosophy, what can philosophy say about the world or reality as such? What remains of ontology's task after Kant? This is a question often overlooked in contemporary scholarship on German Idealism.
Markus Gabriel offers a refreshing reinvigoration of a range of questions concerning scepticism, corporeality, freedom, the question of being, the absolute and the modal status of our determinations and judgments, all crucial to our understanding of the truly radical nature of post-Kantian philosophy. Gabriel's assessment of the experiments undertaken in post-Kantian ontology reaffirms Schelling's and Hegel's place at the heart of contemporary metaphysics. The book shows how far we still have to go in mining the thought of Hegel and Schelling and how exciting, as a result, we can expect twenty-first century philosophy to be.
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1. 把Heideggers Lichtung 解释为domain of all domains。勇气可嘉。2. 断言某物实存＝断言某物在某域里实存。因此domain of all domains不是实存，因为它不在任何域中。这个策略不新鲜：Ted Sider（2014）Mereological Collapse Principle。But MCP entails Composition As Identity Thesis. CAI与Markus的结论截然相反。3. “在某域中实存”和“就某域实存”是两码事。
评分关于模态的分析简直炸裂。
评分现在看来，对我影响真的蛮大的。
评分值得关注的是，Gabriel如何以观念论的资源来反思当代知识论和自然主义，他对反思模型的分析更像是为了确立一种属于“知识”的本体论。
评分现在看来，对我影响真的蛮大的。
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