Epistemology, Theology, Ecology

In the context of a standard Academic curriculum, Berkeley is presented as radicalizing Locke's Epistemological detachment of an Organism from its Environment, i. e. by denying the existence of all Primary Qualities.  But, in the context of his oeuvre, this development has more than Epistemological significance--it is part of a Theological doctrine that transforms an Environment into a medium of private communication between an Organism and a deity.  Now, Kant's Epistemological theory relocates an Organism in an Environment, but revolutionizes it.  For, in response to a detachment that is, more precisely, the Adaptation-To an Environment by an Organism, progressively effected by Locke, Berkeley, and Hume, Kant proposes a concept of Perception that is an Adaptation-Of an Environment by an Organism.  That re-engagement with an Environment is formulated by him as the combination of the sensory influence of the Environment, transformed by the cognitive structures of the Organism into Perception, just as manufacturing processes transform raw material into a useful product.  However, instead of building upon that establishment of a new status of an Organism with respect to its Environment, Kant regresses to Berkeleyan detachment--by, in the second half of the Second Critique and in the Third Critique, conceiving the Environment as a medium of rewards and punishments, dispensed by a deity, to an Organism, on the basis of the intentions of the latter.  In other words, in the arc of Kant's oeuvre, an Ecological concept of Experience, i. e. constituted by Organism-Environment interaction, eventually yields to a Theological concept of Experience, i. e. consisting in the essential detachment of a person from a corporeal world.  So, what is sometimes obscured in standard Academic compartmentalization is that Epistemology is not an autonomous discipline.