I raise three objections for Gava’s thesis that the primary task of the Critique of Pure Reason is to develop a doctrine of method for metaphysics, understood as an account of the special kind of unity that a body of cognitions must exhibit to count as a science. First, I argue that this thesis has difficulty accommodating Kant’s concern with explaining the possibility of synthetic a priori judgements. This concern is motivated by a question that is prior to the issue of scientific unity. Second, I argue that the context of the passage in which Kant calls the Critique a treatise on method makes clear that the remark concerns the Copernican Turn. This suggests that the method treated in the book is the procedure required by the Copernican Turn. Third, I dispute Gava’s claim that the idea that confers unity on metaphysics is the cosmopolitan concept of philosophy.

I respond to Karin de Boer, Thomas Land, and Claudio La Rocca’s comments on Kant’s Critique of Pure Reason and the Method of Metaphysics (CUP 2023). I first provide a quick outline of some of the main claims I make in the book.  I then directly address their criticisms, which I group into three categories. The first group of comments raises doubts concerning my characterization of the central tasks of the critique of pure reason. The second targets the fact that I downplay faculty analysis as an essential characteristic of the critique. The third has to do with my claim that the Critique of Pure Reason aims to show that metaphysics is capable of architectonic unity, where this unity is only achievable when we construe metaphysics according to the worldly concept of philosophy.

In The Architectonic of Reason Lea Ypi argues that Kant ultimately fails in his attempt at grounding the systematic unity of reason because of the lack of the practical domain of freedom in the first Critique. I aim to advance a more nuanced reading of Kant’s alleged failure by (1) distinguishing between the schematism of the ideas in the Appendix to the Transcendental Dialectic and the schematism of pure reason in the Architectonic. (2) I suggest that, while the practical domain of freedom is not established in the first Critique, the Canon and the Architectonic do account for its condition: the practical employment of reason and its unity with the theoretical. I point out that while (3) the schematism of the ideas accounts for the sole systematic arrangement of the understanding’s cognitions and the regulative role of the ideas and the ideal, in the Architectonic, (4) the schematism of pure reason instead bears more generally on systematicity as reason’s way of proceeding in framing its own unitary whole and the unity between its two lawful employments.