Blog Marcos L. Mucheroni Filosofia, Noosfera e cibercultura

Although Kant made a critique of Descartes, he did not penetrate the question body and consciousness (or mind as many want), but in what he considered the core of Cartesian thought to be the “representation” of things (phenomena):
 “All our intuition is no more than the representation of a phenomenon; the things we perceive are not in themselves as we perceive them, nor the relations between them are in themselves as they appear to us;
It is by what he calls a “thing” that can be confused as the phenomenon, but it is the thesis that the human being has a kind of software in his head that interprets the world: the brain is not a container to where they are ” tossed “the objects of the world, he” naturally “processes the culture of the world and sees it in a certain way.
If I lived in our time I would say that it is a painting, not a photograph, and yet I would say that the two are “representations” because it is not possible to conceive the objective reality, only subjective, that is, in the subject’s mind, dualistic
Its kind of dualism is the opposition between the concepts of “derived intuition” on the one hand, and “original intuition”, on the other hand, not an original culture but intuition.
Already the “derived intuition” is, according to Kant, the “sensible intuition” of the human being; and “original intuition” is the “intellectual intuition” that Kant says is divine and not cultural.
Do not be happy the religious, although most understand this as “transcendence” and gave in the “vague” religiosity of today, which states that any intuition is of the “Holy Spirit”, without relation to objectivity, here is the Pure Kant.
The great Kantian problem that will reflect in philosophy, that which Marx said of the old Hegelians, where Man and God are in totally separate realities and without some possibility of ontological interaction, is the “dead” God.
The Kantian thought that I consider the most essential is that:
 “And if we take from the center our subject, or even the subjective constitution of the sensibility in general, the whole constitution, all relations of objects in space and time, as well as space and time, would disappear because, as phenomena, they can not exist in themselves, but only in us. ”
When modern physics discovers that space and time are not absolute, Kant’s center of gravity is “swayed” and objectivity is questioned because the subject becomes part of the phenomenon, so it is not only representation, but “ontological” part.