By Palmer, A N
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162–63). ’’ in Kant on History, ed. Lewis White Beck (Indianapolis, IN: Bobbs-Merrill, 1963), p. 3. 35 job:LAY01 4-11-1998 page:36 colour:1 black–text Consequences of Enlightenment failure of the instincts of self-preservation, and jeopardizes our ability to survive. And yet it would seem that even for Kant thinking autonomously and independently is not in itself enough to secure the goals of Enlightenment. ’’ This fundamentally analogical principle of ‘‘enlarged mentality’’ (erweiterte Denkungsart), fully endorsed by Hannah Arendt in ‘‘The Crisis in Culture’’ and in her 1970 lectures on the third Critique, is for Kant the aesthetic complement to the need to think autonomously and consistently (CJ, sec.
This is also to say that myth – or, more deeply perhaps, the fear to which myth was a first response – was never fully eliminated by the process of Enlightenment, but was instead preserved and enveloped; as the driving force behind hegemonic forms of power, myth has revealed itself to be one of the ‘‘consequences’’ of the Enlightenment itself. To be sure, the Enlightenment sought the ‘‘disenchantment’’ of the world in an effort to uproot ‘‘prejudice’’ and ‘‘superstition’’ and thereby to bring the sources of fear under control.
See, for instance, Hegel’s discussion in the ‘‘Introduction’’ to the Phenomenology of Spirit and Heidegger, Hegel’s Concept of Experience (New York: Harper and Row, 1970). 43 job:LAY01 4-11-1998 page:44 colour:1 black–text Consequences of Enlightenment terms of the teleology of cause and effect; they are effects for which there is no determinate ‘‘cause’’; as Kant freely admits, beauty can be aligned with morality only in symbolic terms. Deep-structure theory or aesthetic critique?
