As regards the foundation ‘a priori’ of possible experience ", is taken in idealism as a character of the Absolute of which it owns all determinations. Transcendental is therefore unconditional, free; an authentic transcendental philosophy can not be other than philosophy of freedom , which is opposed to any dogmatic concept.
Then, the meaning of Kant, "that concerns the foundation in advance of possible experience", is taken as an idealism of the Absolute of which it owns all determinations.
Interesting is the mentioning of the 'philosophy of the limit' made by the philosopher Professor Andrea Gentile in the book, "The Edge of Reason. The notion of limit in Kant's transcendental philosophy. "He writes that it is "particularly stimulating the reflection on the structure of the transcendental, seen as the domain of implementation of a meta-knowledge. This meta-knowledge is both the investigation that knowledge operates on itself, searching for its ultimate foundations, and a survey on the possibility of the transcendental, meaning a point of view meta-philosophical that sets the stage for the beginning of the same philosophy. In this case, considerable importance is Opus Postumum, with the conversion of transcendental philosophy in philosophy of the limit tout court.
In this way it can be translated the Kantian affirmation of transcendental philosophy as autonomy of reason, autonomy that is realized in self-determination of reason, that is able to display its principles and limitations. Reason is self-determining, is oriented and always shows autonomous against the limits that are placed, with respect to that line-limit which so often it is shown to her. This has practical consequences highly important. As the author says, the last task of the philosophy of the limit Is "to define the condition for the possibility of synthetic unity of reason so that it can be a complete principium of practical unity, that is the complete synthetic agreement of the sum of all purposes "(p. 331).
The synthetic unity of reason shows so primarily as a practical need, to limit the amount of replacing ends of practical acting. This is the practical counterpart of the rational concept of the unconditional totality that is, of the totality of the knowable: on one hand the totality of the ends, on the other the totality of the contents of knowledge. Thus it is a mutual determination between the two fundamental domains of the use of reason.
Considering the contribution of Luigi Palumbo, Professor of Philosophy and History "In idealism, the Absolute is the object of philosophy, because it has the task to find the founding principle of the truth of all science: only the Absolute can guarantee the systematic nature of knowledge. For Fichte this principle is the consciousness, the absolute ‘I’, that man perceives immediately through the intellectual intuition capturing the dialectic structure. Thus, the Absolute ‘I’ reveals as a process, as action; it is the practical reason therefore to found the theoretical reason.
Being ‘prime’ principle is also unconditioned, the essence of the Absolute is freedom. For Schelling is the infinite principle (from which comes reality) that can not be reduced either to the subject, to thought, nor to the object, to nature: it must necessarily be thought as a unit and identity of both terms because it is the only possible foundation of reality and of knowledge; philosophy, having as its object the Absolute, is both "natural philosophy" and "trascendental philosophy".
The Kantian significance: "As regards the foundation ‘a priori’ of possible experience", is taken in idealism as a character of the Absolute of which it owns all determinations. Transcendental is therefore unconditional, free; a genuine transcendental philosophy can not be other than the philosophy of freedom, which is opposed to any dogmatic concept.
Task of transcendental philosophy is to reach the Absolute. The Absolute not as an idea, but as a process of transformation of the Human Being. What we are and what we will become. To search for the why of things and find answers that, although not perfect, though not provable in Absolute, are sufficiently logical, reasoned and functional in order to progress along the road to the development of Consciousness and Awareness of the Human Being. They be sufficiently functional to be able to increase the freedom of the human being to deal with the existing.
When the conditions and knowledge goes beyond the limit imposed by reason, it becomes difficult to convey within reason because reason is alien. When you need to deal with a reality it is necessary to exit from the confines of reason, then the deductions can be uncertain and often inappropriate.
There is only one yardstick of judgement for what is reported within reason despite being perceived outside of reason: this, that I imagine, helps to develop the freedom of men or is addictive? Right now I get rid of an addiction because my reason is illumined by an intuition, but I, with this, am I building another way to subdue the Human Beings or am I removing obstacles from the lives of Human Beings in this present? And if so, the dependency that I'm building is more easily removable than the addiction that I am living? And is it possible to lay the foundations to remove even this addiction?
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