In my work on Kant’s Transcendental epistemology, I criticize his three Critiques and show that none of them can solve the problems that Kant endeavored to solve and he even, in a way, admitted it. In the first Critique, Kant attempts to solve the difficulties of the Cartesian Idealism and Humean Empirism, in combining them mechanically in his own Transcendental formalism and Sensual matter without being able to bridge the gap between them. In the second Critique, Kant endeavored to make his Practical Reason of the a priori pure fact of formal morality into free moral conduct to materialize his ideal commonwealth of ends, but he could not bridge this gap. In his third Critique, Kant attempted to make the aesthetic reflective judgment of beauty objective, including of artworks, but failed to do so. The Peircean pragmaticist method can save the theory of knowledge both from the dogmatism of the metaphysical realists and from the inconsistency of the phenomenalists and holists. Peirce developed his epistemological realism in response to the difficulties of Kant’s transcendental epistemology, especially that of his three Critiques. It seems that in his late research Kant tries to follow Spinoza in the distinction between the causality in nature and the human inner causality as one’s Moral freedom and yet for Kant they operate in different domains to keep human freedom absolute, while the Spinozist conception of human freedom is in Nature and relative to human knowledge of reality and one’s relative power in Nature. Kant’s Anthropology from a Pragmatic Point of View is a continuation of his Transcendental critical philosophy, but also his intended empirical epistemology by which to develop a practical deviation from his Copernican Revolution in the direction of the Peircean contra-revolution in Pragmaticist epistemology.

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关于康德做哲学和皮尔斯的选择

在我对康德先验认识论的研究中，我批判了他的三个批判，并表明它们都不能解决康德努力解决的问题，他甚至在某种程度上承认了这一点。在第一个批判中，康德试图解决笛卡尔唯心主义和休谟经验主义的难题，将它们机械地结合在他自己的先验形式主义和感性物质中，而无法弥合它们之间的差距。在第二批判中，康德力图将其形式道德的先天纯粹事实的实践理性转化为自由的道德行为，以具体化其理想的共同体，但未能弥合这一鸿沟。在他的第三次批判中，康德试图使美的审美反思判断客观化，包括对艺术作品的审美反思判断，但没有做到。Peircean 的实用主义方法可以将知识理论从形而上学实在论者的教条主义和现象论者与整体论者的矛盾中拯救出来。皮尔士发展了他的认识论实在论以应对康德先验认识论的困难，尤其是他的三部批判的困难。似乎康德在他后期的研究中试图追随斯宾诺莎，区分自然界的因果关系和作为一个人的道德自由的人类内在因果关系，但对康德来说，它们在不同的领域运作，以保持人类的绝对自由，而斯宾诺莎的人的概念自由存在于自然之中，并且与人类对现实的认识以及一个人在自然中的相对力量有关。康德的 似乎康德在他后期的研究中试图追随斯宾诺莎，区分自然界的因果关系和作为一个人的道德自由的人类内在因果关系，但对康德来说，它们在不同的领域运作，以保持人类的绝对自由，而斯宾诺莎的人的概念自由存在于自然之中，并且与人类对现实的认识以及一个人在自然中的相对力量有关。康德的 似乎康德在他后期的研究中试图追随斯宾诺莎，区分自然界的因果关系和作为一个人的道德自由的人类内在因果关系，但对康德来说，它们在不同的领域运作，以保持人类的绝对自由，而斯宾诺莎的人的概念自由存在于自然之中，并且与人类对现实的认识以及一个人在自然中的相对力量有关。康德的从务实的角度看人类学是他的先验批判哲学的延续，也是他有意的经验认识论，通过这种认识论，从他的哥白尼革命到实用主义认识论中皮尔斯反革命的方向发展了实际的偏离。