Schematism, Techne, Reflective Judgment

Techne plays a crucial role in the Critique of Pure Reason, though Kant does not recognize it as such.  Instead, he calls it Schematism--"an art concealed in the depths of the human soul"--which not only unifies Thought and Sense, but, as Heidegger observes, is the original ground of the apparent Duality.  So, a Third Critique could, similarly, reveal Technical Reason as the original Organic ground of the apparent Duality of Practical Reason and Pure Reason, i. e. by showing how a rule guides conduct.  However, Judgment, instead, is the topic of his Third Critique, but not as an expression of architectonic elegance, rather, as a solution to a problem that emerges at the end of the Critique of Practical Reason. In the latter, he arrives at the concept of Happiness proportionate to Virtue, on the basis of a Rational development, thus still needing an Empirical grounding, i. e. an explanation of how Happiness, an Empirical event, can be interpreted as the effect of a divine reward, a non-Empirical cause.  The solution is the same as how Beauty, a private Pleasure, can be attributed to an external object--via Reflective Judgment, or, in other words, heuristic Judgment.  Thus, as a consequence of a Theological commitment, instead of discovering the original Organic unity of the Theoretical Reason-Practical Reason Duality, Kant settles for what is essentially an imaginary ad hoc conjoining of the two.  The contrast of these two possible syntheses illustrates how the influence of Medieval Theology has reinforced the quasi-Dualism introduced into Philosophy by Parmenides, previously discussed, or conversely, why Ancient Philosophy has been so useful to that Theology.  Even Heidegger seems to miss another possible application of his insight into the unity of Kant's Schematism--to his own Being-Beings quasi-Dualism.