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By Andrei Aleksandrovich Zhdanov

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Extra info for Amendments to the rules of the C.P.S.U. (B.);: Report to the eighteenth Congress of the C.P.S.U. (B.) March 18, 1939

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What is the epistemological status of the consciousness of this law? It is “the unique fact of pure reason” (V, 31). But where do “facts” ¤t into the Kantian delineation of elements? They are neither intelligible nor sensible, although the law has an intelligible source while the will’s actions occur in the domain of sense. If the working of imagination, spoken of as concealed in the depths of the human soul in the Critique of Pure Reason, was dark and unconscious, this darkness and unconsciousness is even more remarkable here.

Conditioned) causality or through freedom (ultimately) as well. Thus, not only has the concept of freedom been generated by imagination, and not only are both thetic and antithetic judgments formed by imagination, it further follows that imagination sets the measure for this antinomy, leaves its outcome indeterminate, and so allows for freedom’s not being ruled out of the world. As a result of imagination’s generation and limiting of the concept of freedom, the epistemological status of freedom is very narrowly circumscribed in the Critique of Pure Reason.

Arbitrary accidental orders of an alien will for itself, but rather as essential laws of each free will for itself ” (V, 129). , a law involving an ought. In the language of imagination, freedom is nothing other than the human being at play within the image play to which he is given over. The determination of the moral sphere on the surface of the text conceals the mapping of this playground. In order to provide a preliminary glimpse into the justice of this interpretation, and also to expose the injustice of interpreting Kant’s ethics as excessively austere and as entailing great seriousness, I turn brie®y to the section on “Self-Mastery” from Kant’s Lectures on Ethics.

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