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In philosophy, a noumenon (/ ˈ n uː m ə n ɒ n /, / ˈ n aʊ-/; from Ancient Greek: νοούμενoν; pl.: noumena) is knowledge [1] posited as an object that exists independently of human sense. [2] The term noumenon is generally used in contrast with, or in relation to, the term phenomenon, which refers to any object of the senses.
The analytic view is of metaphysics as studying phenomenal human concepts rather than making claims about the noumenal world, so its style often blurs into philosophy of language and introspective psychology. Compared to system-building, it can seem very dry, stylistically similar to computer programming, mathematics or even accountancy (as a ...
Kant distinguishes between that of the phenomenal and noumenal world, in which phenomena are 'appearances', or those that are apparent to the senses, and noumena are 'things in themselves' that exist within the intelligible realm. [30] In the phenomenal world, objects are present to individuals through their sensibility.
The term came into its modern philosophical usage through Immanuel Kant, who contrasted it with the noumenon, which cannot be directly observed. Kant was heavily influenced by Gottfried Wilhelm Leibniz in this part of his philosophy, in which phenomenon and noumenon serve as interrelated technical terms.
Schopenhauer takes Kant's transcendental idealism as the starting point for his own philosophy, which he presents in The World as Will and Representation. Schopenhauer described transcendental idealism briefly as a "distinction between the phenomenon and the thing in itself", and a recognition that only the phenomenon is accessible to us ...
He is known for his 1818 work The World as Will and Representation (expanded in 1844), which characterizes the phenomenal world as the manifestation of a blind and irrational noumenal will. [ 10 ] [ 11 ] [ 12 ] Building on the transcendental idealism of Immanuel Kant , Schopenhauer developed an atheistic metaphysical and ethical system that ...
Thus he would lack the necessary empty conception of unconditioned causation necessary to prevent the conflating of the phenomenal and noumenal worlds. Since we are autonomous, Kant subsequently claims that we can know something about the noumenal world as unconditioned, namely that we are in it and play a causal role as unconditioned moral agents.
In Kantian philosophy, the thing-in-itself (German: Ding an sich) is the status of objects as they are, independent of representation and observation. The concept of the thing-in-itself was introduced by the German philosopher Immanuel Kant, and over the following centuries was met with controversy among later philosophers. [1]