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This theory of knowledge is opposed equally to the subjective idealism according to which individuals can know only sensible appearances while things-in-themselves are elusive, and to the objective idealism according to which individuals can know supersensible reality by pure intuition or thought, independent of sense.
Dilthey analyzes three recurrent types of such metaphysical formulations: naturalism, the idealism of freedom and objective idealism.
Dilthey finds naturalism too reductive; his ethical views incline him toward the idealism of freedom; aesthetically he felt attracted towards objective idealism.
He united Fichte's subjective idealism and Schelling's objective idealism to provide a metaphysics of subjectivity rather than substance (Clayton 2008, 125.
Because of Schelling's elevation of nature to a central topic in his presentation of an idealistic worldview his position became characterized, although somewhat misleadingly, as "objective idealism".
The naturalism of Democritus, Hobbes and others derives everything from what can be cognized and is pluralistic in structure; idealism of freedom as found in Plato, Kant and others insists on the sovereignty of the will and is dualistic; objective idealism as found in Heraclitus, Leibniz and Hegel affirms reality as the embodiment of a harmonious set of values and is monistic.
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"In its objective historical ground, idealism emerged as scientific idealism, in the grounding of science [i.e. in the transcendental sense]" (Cohen 1916: 309).
Within these idealisms one can find further distinctions, such as those between subjective, objective and absolute idealism, and even more obscure characterizations such as speculative idealism and transcendental idealism.
His last objectives were far from the idealism of his early reforms: he desired to make himself king and to aid the interests of the King of Navarre.
This may be called the realm of Non-self, or Nothingness, which should not be confused with the non-self of Idealism as the realm of the objective over against that of the subjective, or with annihilating nothingness of Sartre's Existentialism.
If one is to believe in science as the best and only way to get an objective (subject-independent) conception of reality, one might still turn to idealism, at least epistemological idealism, because of the conditions supposed to be necessary in order to make sense of the very concept of a law (of nature) or with the normativity of logical inferences for nature itself.
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