{"id":148581,"date":"2025-03-28T15:24:33","date_gmt":"2025-03-28T13:24:33","guid":{"rendered":"https:\/\/azbuki.bg\/?p=148581"},"modified":"2025-03-28T15:24:33","modified_gmt":"2025-03-28T13:24:33","slug":"manchev-boyan-world-and-freedom-transcendental-philosophy-and-modal-ontology-sofia-new-bulgarian-university-publishing-2023-719-pages","status":"publish","type":"post","link":"https:\/\/science.azbuki.bg\/en\/uncategorized\/manchev-boyan-world-and-freedom-transcendental-philosophy-and-modal-ontology-sofia-new-bulgarian-university-publishing-2023-719-pages\/","title":{"rendered":"Manchev, Boyan. World and Freedom: Transcendental Philosophy and Modal Ontology. Sofia: New Bulgarian University Publishing, 2023, 719 pages"},"content":{"rendered":"

Dimitar Vatsov
\n<\/strong>New Bulgarian University<\/em>
\n<\/strong><\/p>\n

https:\/\/doi.org\/10.53656\/phil2025-01-11<\/a><\/p>\n

The book intertwines two main interpretative lines. On the one hand, it offers an immanent, textually attentive reconstructive reading of Kant, encompassing practically his entire corpus. On the other hand, Kant is critically reexamined and productively transcended. In this critical rethinking of Kant, Nietzsche and the late Nietzschean tradition are powerfully engaged: most notably Deleuze, but also the radicalized critique of the past 150 years has become a resource for Manchev\u2019s specific transformative hermeneutics.<\/p>\n

What are the goals? In short, the book brackets Kant’s epistemological stakes to open up the problematics of freedom. Through freedom, Kant’s epistemology is to be transformed into a modal ontology. This is the book’s central task: to liberate Kant from his self-imposed epistemological rigidity, enabling him to operate within the ontological field as a \u201cNietzschean\u201d or \u201cBataillean\u201d figure.<\/p>\n

However, this task is by no means carried out arbitrarily. I will attempt to demonstrate this briefly, in a bold effort to take a bird\u2019s-eye view of Manchev’s work on Kant.<\/p>\n

Kant\u2019s own method from the Critique of Pure Reason \u2013 the so-called regressive synthesis \u2013 is a method of seeking the conditions of possibility for any given conditioned phenomenon. Since the regressive synthesis always proceeds in three directions \u2013 it searches for the conditions of multiplicity, unity, and affinity in experience \u2013 it correspondingly postulates three regulative ideas: things-in-themselves, the soul (apperception), and God.<\/p>\n

Manchev closely follows this regressive synthesis step by step, but gradually overturns what Kant tries to uphold as regulative principles, transforming them into constitutive principles. I would call what Manchev does a productive synthesis<\/em>. However, it is not „progressive,“ because progressive is a Kantian term, used didactically \u2013 to describe how, once you grasp the conditions of possibility of experience, you can teach them, demonstrate them to others. A productive synthesis, on the other hand, reconstructs a given structure from the moment of its production \u2013 from its constitutive moment.<\/p>\n

In fact, Manchev assumes that even the most rigorously constructed epistemological world of the Newtonian-Galilean type, which Kant seeks to build, is ultimately produced freely. That is, even the strictest deterministic framework of science is created thanks to forces that are undetermined. Every framework of necessity is created through freedom, which turns out to be the ultimate condition of our experience \u2013 its constitutive moment.<\/p>\n

Kant\u2019s epistemology relies on the predefined correlation between the impossible, the necessary, and the possible. We examine a phenomenon and observe \u2013 it could be one way, it could be another, but there are certain things without which it cannot be known. What is it without which this phenomenon cannot be known? Kant answers that no phenomenon can be known without space and time, without the categories of unity, plurality, totality, and so on.<\/p>\n

A phenomenon cannot<\/strong> be known without these; therefore, it is necessary<\/strong> for every phenomenon to be given in space and time and to be synthesized under the categories of unity, plurality, and so forth. Kant equates \u201ccannot\u201d with \u201cit is necessary to\u201d, treating them as synonyms or tautology. Manchev deconstructs this tautology by demonstrating that it conceals an illegitimate leap.<\/p>\n

What does Manchev do? It seems as though he is saying: Kant\u2019s \u201cit cannot be otherwise\u201d is not automatically equivalent to necessity. Instead, this \u201cit cannot be otherwise\u201d is closer to \u201cit must not be otherwise\u201d in the sense of \u201cI\/we do not wish it to be otherwise.\u201d This \u201cit cannot be otherwise\u201d is, so to speak, stripped from Kant\u2019s quasi-objectivist interpretation and shifts into the domain of free will, of free desire or intention. Manchev changes the stakes of \u201ccannot be\u201d \u2013 he himself uses the term \u201cvis\u00e9e\u201d \u2013 giving it an inclination, a direction.<\/p>\n

From this point, what is necessary is no longer a flat or total necessity; it suddenly turns out to be a projection, a product of freedom. Necessity becomes the focus of desire or\u2014avoiding anthropomorphism, as Manchev himself urges \u2013 necessity is the target point of a drive or striving.<\/p>\n

This is precisely what Kant seems to forget \u2013 what he skips over.<\/p>\n

The insertion of desire between possibility and necessity, the formation of the triad can – want \u2013 must, is grounded in the Ideogenesis of Krasimir Manchev, Boyan’s father. Ideogenesis is a linguistic paradigm in the tradition of Gustave Guillaume, based on the study of the functioning of the French verb (see pp. 567-569, as well as Appendix 2). Krasimir Manchev demonstrates that there is a logic to the unfolding of the verb and its forms: there is a genesis through the semantic development of modal verbs.<\/p>\n

The genesis of modalities begins with \u201cto be,\u201d and after \u201cto be\u201d come the others\u2014the first is \u201ccan,\u201d the second is \u201cwant,\u201d and the third is \u201cmust.\u201d Each of them includes and semantically builds upon the previous ones. Thus, \u201cwant\u201d includes and builds upon \u201ccan,\u201d and \u201cmust\u201d includes and builds upon \u201cwant.\u201d Must turns out to be a specific kind of maximization of desire, its semantic amplification, or, metaphorically speaking, its intensification.<\/p>\n

In Krasimir Manchev\u2019s framework, \u201cwant\u201d functions as a kind of transmitter or differential that shifts from \u201ccan\u201d to \u201cmust.\u201d Boyan Manchev performs the same modal transformation in relation to Kant: he transforms \u201cpossibility\u201d and \u201cimpossibility\u201d by investing them with \u201cdesire\u201d and \u201cfreedom.\u201d In doing so, the status of necessity changes\u2014necessity becomes a \u201cdesired possibility,\u201d a \u201cpossibility inclined toward its necessary realization.\u201d<\/p>\n

Let us demonstrate this through Kant! At first glance, it seems strictly necessary, given that the regressive synthesis proceeds in three directions, to ultimately posit three regulative principles: \u201cthings-in-themselves,\u201d \u201cthe soul,\u201d and \u201cGod.\u201d However, this strict necessity quickly collapses if we ask, for example: Why specifically \u201cGod\u201d as the regulative principle of affinity? Why not \u201cMother Goddess,\u201d \u201cTree of Life,\u201d \u201cdark matter,\u201d \u201cdark energy,\u201d or anything else you can think of?<\/p>\n

Despite Kant\u2019s self-imposed formalism, such questions reveal that a certain content has slipped into his system \u2013 a representation, in this case, the image of \u201cGod\u201d \u2013 a content that is, in fact, logically arbitrary. Thus, Kant\u2019s system also turns out to be logically arbitrary. Boyan Manchev, however, shows that while Kant\u2019s system is logically arbitrary, it is existentially necessary.<\/p>\n

The inclination of Kant\u2019s thought, his vis\u00e9e, was such that he saw \u201cGod\u201d as the principle of affinity. Yet, in a different situation, there could have been a different inclination, a different desire, a different vis\u00e9e. Different possible worlds arise in different situations: with another inclination of existence \u2013 what Manchev calls a clinamen \u2013 existence could have taken a different turn and produced a different world.<\/p>\n

Thus, Kant\u2019s \u201cGod\u201d is not merely a logically arbitrary assumption; it is the result of a convergence of circumstances that gave rise to this possibility, which, inclined by desire, instantly transformed into necessity. But a necessity only there, in that place, in that instance: a necessity that emerged freely. A necessity with a changed status!<\/p>\n

I once wrote that the status of necessity must be changed: necessity is always freely affirmed. Boyan Manchev, however, makes a move that amplifies this thesis even further. While I insisted that every framework, every matrix that structures our experience must be freely affirmed and re-affirmed in order to function, Manchev\u2019s interpretation grants freedom even greater power. Freedom begins to bend the matrix, the boundaries of experience, and transitions into autopoiesis \u2013 hence Manchev\u2019s project for philosophical science fiction.<\/p>\n

Thus, from Kant\u2019s motif of \u201cit is not possible not to,\u201d we gradually arrive at \u201cthere are no impossible things.\u201d In philosophical science fiction, there are no impossible things because the argument \u201cit is not possible not to\u201d is reshaped through \u201cI want.\u201d Possibility is inclined by aspiration, by an energetic investment, through pressure, until it becomes \u201cmust\u201d. When possibility is tilted in a certain direction, it begins to weigh that way, gradually becoming quasi-necessary.<\/p>\n

This is why it is philosophical science fiction: because when there are no impossible things, the question of what is possible to happen \u2013 or, more simply, what will happen? \u2013 becomes an entirely open question. But although the world is open, not everything is equally possible \u2013 this is not about formal relativism. What will happen depends on when and where freedom is invested\u2014on what inclination of the possible, and thus what necessity, will be given to the world.<\/p>\n

In fact, Manchev accomplishes a paradigmatic turn in the understanding of classical modal categories \u2013 he overturns them. This turn \u2013 this revolution \u2013 is the second after the \u201cCopernican revolution\u201d of Hume and Kant. Manchev executes a revolution of the revolution\u2014he turns Kant\u2019s turn inside out.<\/p>\n

I believe that Kant\u2019s Copernican revolution is not so much in the shift of perspective and the privileging of the knowing subject, as is the classical understanding. Much more important and radically revolutionary is Kant\u2019s reworking of the modal categories, which began with Hume. It is precisely Hume\u2019s critique of causality that sets the paradigmatic way of thinking for modern mathematical science: it establishes the framework for probabilistic thinking and calculation. This is the core of the transcendental reversal.<\/p>\n

Let us recall:<\/p>\n

Causality is a fundamental concept dating back to Aristotle: If one thing exists, another will begin to exist after it \u2013 A implies B. Furthermore, Aristotle, and especially the tradition following him, thinks of the appearance of a given existent \u2013 its coming into being, its emergence \u2013 as the realization (actualization) of possibilities. Therefore, causality is a concept according to which the realization of one possibility necessarily leads to the realization of another. Causality imposes strict necessity on existence as the realization of possibilities: possibilities are actualized by necessity.<\/p>\n

What Kant does, and before him Hume, but Kant terminologizes, is to remove existence from the realm of strict necessity. And this happens as Kant splits the table of the six categories into two: his modal categories are now grouped in threes. Because Kant separates possibility, impossibility, and necessity and sets them aside: between these three categories, he discovers an autonomous logical correlation \u2013 impossibility is the boundary of possibilities, which determines their (only formal) necessity. On the other hand, existence (reality and non-reality) is detached from possibility and placed on the other side: on the side of chance. This is the logic of the die. The die has six sides, these are six possibilities, and there is no seventh side, and it is impossible for there to be a seventh; therefore, it is necessary for one of the six to come up. Existence is inscribed in necessity, but only insofar as necessity is the framework for the possible. However, existence or reality is separated from possibility\u2014from any specific possibility \u2013 and the specific possibility is realized only by chance. Knowing the boundary of possibilities, we can calculate in advance the probability of a given possibility occurring (1\/6), but we can never calculate in advance which possibility will actually occur. Because existence is detached from possibility \u2013 it is a matter of chance, it is an event, and it is random. And the only boundary of chance is impossibility, which formally frames it and returns it to the realm of possibilities without determining the realization of any specific possibility. The possibilities are only generally framed, but their actuality or non-actuality is a matter of chance.<\/p>\n

The separation of possibility from existence is the core of the transcendental turn. Through it, existence is freed from direct determination \u2013 it is determined only indirectly, from the framework of the possible, but not as a direct realization of possibilities. This reworking of the modal categories, according to which possibility, impossibility, and necessity are kept on one side, and reality, non-reality, and chance on the other \u2013 without \u201cmixing\u201d them, in order to maintain the rigor of probabilistic calculation \u2013 sets the paradigmatic framework of modern mathematical science: this is the algorithm of the 20th century, and it remains dominant today.<\/p>\n

Indeed, even Kant in the second Critique admits causality from freedom, and this causality transcends the strict distinction between possibility and existence (because freedom implies that the impossible can and does become not just possible, but actual) and which is unknowable. After Kant, as is well known, Fichte, Schelling, and Hegel start from the idea of freedom and break down Kant’s strict demarcations between possible\/impossible and knowable\/unknowable. They once again implant freedom, but not in possibility, rather in necessity \u2013 turning freedom into an absolute subject and thus, unintentionally, sacrificing it by reintroducing the heavy determinism of the pre-Kantian dogmatic metaphysics.<\/p>\n

Boyan Manchev also seeks to overcome the divide between possibility and existence \u2013 to rehabilitate freedom, not just as a regulative, but as an ontological concept \u2013 but he follows a different path. He explicitly formulates something like his own imperative \u2013 I call it \u201cthe imperative of Boyan Manchev\u201d: \u201cWe must be careful not to make the reduction that has been made for centuries with respect to Aristotle\u2019s dynamis<\/em>, namely, to think of the possible in opposition to the real and as non-real\u201d (p. 402). Boyan Manchev invests actuality \u2013 energy, freedom \u2013 not in necessity, nor in an absolute subject as the German idealists did, but in the possible \u2013 in the concrete possibility, which is not simply a reductive abstraction but always singular (i.e., real). Thus, freedom becomes ubiquitous \u2013 it is always already permeated into every possibility, which means \u2013 and into every reality. And insofar as it is a force transcending and transforming reality\/possibility, it is always \u201cmore than reality.\u201d<\/p>\n

If Kant’s concept of freedom is anthropomorphic, then ubiquitous freedom cannot remain so. Manchev provides a detailed analysis of the works of Kant’s disciple and heretical critic Solomon Maimon \u2013 a separate book within the book (chapters 4 \u2013 5). He shows how Maimon tries to break through the epistemological limitations in Kant’s understanding of experience by demonstrating that the thing-in-itself is not just a regulative idea, an unknowable noumenon, but that, in order for there to be experience at all, it must have direct constitutive power<\/em>. In other words, Maimon deliberately and conceptually justifies blending the formal and material aspects of experience, which Kant attempts to separate, in order to return its \u201cdynamic magma\u201d to the realm of possible experience. In fact, it is through the reworking of Maimon, Nietzsche, and Bergson (as well as Hume, Leibniz, and Spinoza) that Gilles Deleuze transforms Kant’s transcendental epistemology into ontology: into \u201ctranscendental empiricism,\u201d where \u201cthe goal of philosophy is not to grasp the conditions of knowledge, but to discover and mobilize the conditions for creative production\u201d (p. 309).<\/p>\n

The return through Deleuze to Maimon in Manchev’s work has another meaning: it shows how freedom can enter experience not through the acting or knowing subject, not through the human, but through the things themselves. In other words, freedom is fully de-anthropomorphized. It is an immanent force of the world: \u201cFreedom is the force of the self-overcoming of the world. Freedom is not internal otherness, but the force that makes the world world through its own surpassing. Thus, the transcendental will be understood as the force of the world\u2019s self-overcoming, coming from the world itself. In other words, transcendental idealism will be grasped as super-realism: as hyper-critical realism.\u201d (p. 598)<\/p>\n

The new ontology that Manchev develops through and beyond Kant \u2013 his modal ontology \u2013 is based on a fundamental axiom: \u201cThe existence of freedom: existence as freedom.\u201d (p. 598)<\/p>\n

Finally, I would like to pose an open general question. I agree that Kant’s epistemological program should not be read rigidly but should be overcome toward a dynamic ontology that recognizes the emergence and transformability of the world, investing creativity and freedom in it not only on an anthropomorphic but also on a fundamental ontological level. Still, could it be that the mathematical probabilistic thinking, whose conceptual apparatus was developed by Hume and Kant, should not only be preserved but also further developed as a specific mode of maximally impartial investigation of inert processes and, consequently, for their practical prediction? In other words, is the paradigm of probabilistic thinking not complementary to the paradigm of freedom and transformability? My point is that, here\u2014as in many other instances\u2014there is no significant ontological difference, but only practical differences between the modes of interaction with the world, different ethoses?<\/p>\n

REFERENCES
\n<\/strong>MANCHEV, B., 2023. World and Freedom: Transcendental Philosophy and Modal Ontology<\/em>. Sofia: New Bulgarian University Publishing.<\/h6>\n

\u00a0<\/strong>Prof. Dimitar Vatsov
\n<\/strong>Department of Philosophy and Sociology
\nNew Bulgarian University
\n21, Montevideo St.
\n1618 Sofia, Bulgaria
\nE-mail: dvatsov@nbu.bg<\/p>\n

>> Download the article as a PDF file <<<\/a><\/p>\n

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Dimitar Vatsov New Bulgarian University https:\/\/doi.org\/10.53656\/phil2025-01-11 The book intertwines two main interpretative lines. On the one hand, it offers an immanent, textually attentive reconstructive reading of Kant, encompassing practically his entire corpus. On the other hand, Kant is critically reexamined and productively transcended. In this critical rethinking of Kant, Nietzsche and the late Nietzschean tradition […]<\/p>","protected":false},"author":124332423427287,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jnews-multi-image_gallery":[],"jnews_single_post":[],"jnews_primary_category":[]},"categories":[1],"tags":[],"yoast_head":"\nManchev, Boyan. World and Freedom: Transcendental Philosophy and Modal Ontology. 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