Reconstructions of Kant are prominent in the contemporary debate over naturalism. Given that this naturalism rejects a priori principles, Kant's anti-naturalism can best be discerned in the "critical turn" as a response to David Hume. Hume did not awaken Kant to criticize but to defend rational metaphysics. But when Kant went transcendental did he not, in fact, go transcendent? The controversy in the 1990s over John McDowell's Mind and World explored just this suspicion: the questions of the normative force of reason and of the ontological "space of reasons" vis-a-vis the world. "Bald naturalism" appears to "extrude" rationality both ontologically and epistemologically from the natural world. Kant sought to discriminate a transcendental middle ground, safe from either extrusion. But was Kant's notion of the autonomy and spontaneity of reason as metaphysically innocent as McDowell's critics would have it? Situating Hume and naturalism in the eighteenth-century German context can help us understand the "critical turn" more accurately. While Hume recognized procedural proprieties for reflection, he did not believe in their a priori necessity. Initially, Kant shared that view. What assimilating Leibniz and Locke in the late 1760s garnered for Kant-the simultaneous spontaneity and selj-transparency of reason-seemed to provide a means for overcoming Hume's skepticism and establishing a new foundation for metaphysics. Accordingly, all of the efforts of modern Kantianism notwithstanding, there is more than a whiff of the transcendent in Kant's transcendentalism.
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机译：在当代关于自然主义的辩论中，康德的重建十分突出。鉴于这种自然主义拒绝了先验原则，因此康德的反自然主义最好是在“关键转折”中作为对大卫·休ume的回应来辨别的。休ume并没有唤醒康德批评而是捍卫理性的形而上学。但是，康德在超越时，实际上是否就超越了？在1990年代，关于约翰·麦克道威尔（John McDowell）的“思想与世界”（Mind and World）的争论仅探讨了这种怀疑：理性的规范力量和相对于世界的本体论“理性空间”的问题。 “秃头自然主义”似乎从自然界在本体论和认识论上“挤出”理性。康德（Kant）试图区分先验的中间立场，以免受到任何挤压。但是，康德关于理性的自主性和自发性的观念，是否像麦克道威尔的批评家那样在形而上学上是纯真的呢？将休-和自然主义置于18世纪德国的环境中可以帮助我们更准确地理解“关键转折”。休ume承认程序上的适当性值得反思，但他并不认为先例是必要的。最初，康德同意这种观点。 1760年代后期，莱布尼兹和洛克的同化为康德带来了希望-理性的同时自发性和自我透明性-似乎为克服休ume的怀疑论提供了手段，并为形而上学奠定了新的基础。因此，尽管有现代康德主义的所有努力，但康德的先验主义不仅仅具有先验主义的味道。
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