schematism


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Related to schematism: scheme

sche·ma·tism

 (skē′mə-tĭz′əm)
n.
The patterned disposition of constituents within a given system.

schematism

(ˈskiːməˌtɪzəm)
n
the general form, arrangement, or classification of something

schematism

the combination or configuration of the aspects of the planets and other heavenly bodies.
See also: Astronomy
the form or character of a syllogism.
See also: Logic
the form, disposition, or outline of a thing or concept. — schematist, n.
See also: Representation
the form, disposition, or outline of a thing or concept. — schematist, n.
See also: Form
the representation in outline of a particular systematic arrangement or of a particular concept. — schematist, n.
See also: Philosophy
Translations
References in periodicals archive ?
Here, Crowther focuses on the infant/child development of transcendental schematism through play and language acquisition.
Correlation is the view, prevalent since Kant, that reality as such cannot be thought except as mediated through the schematism of the understanding in neo-Kantianism, phenomenology's noetic-noematic relation, Quinean conceptual schemes, Wittgensteinian language games, or post-structuralist entanglements of power/knowledge.
I present Kant's understanding of the schematism and how it functions within his critique of the limits of pure reason.
Cazeaux turns to Heidegger's retrieval of Kant's schematism to complete Ricouer and Hausmann's accounts of the objectivity of metaphor.
In turn, he emphasizes the progress in symbolization that this concept of energy accomplishes, the "progress from 'models' to principles" (92) or, as the theory of relativity will accomplish, "[t]he schematism of image has given way to the symbolism of principles.
As such, as "world-projection," Klee's thought thus maintained what Poggeler describes as Heidegger's theoretical site, the site of transcendental schematism, albeit rearticulated by the latter in the problem of Being itself.
My focus here is on the distinctive hermeneutic schematism of persons and culture in conjunction with the Renaissance doctrine of prudence.
There could be no schematism and hence no use of Kant's categories in a world of utterly chaotic sensations.
One might cavil at Aristotle's role in this overview by pointing out that his understanding of the generation of time by counting is amazingly close to Kant's in the transcendental schematism.
The transcendental philosopher, starting from the identity of subjectivity and objectivity within the I, tries to reconstruct the schematism that is behind the constitution of objectivity as such, so that, in the end, the initial identity of subjectivity and objectivity within the I objectively shows up before the I, that is, before consciousness.
When Kant turns to consider the nature of the transcendental imagination and its products in the chapter on Schematism, the paradoxical nature of his solution to the problem of the categories begins to surface, and the distinction between intuition and concept begins to appear somewhat problematic.
I believe the picture I shall present clarifies not only the structure of the B edition Deduction, but the nature of the Metaphysical Deduction and the Schematism as well.