SUMMARY Major theories of philosophical psychology and philosophy of mind are examined on the basis of the fundamental questions of ontology, metaphysics, epistemology, semantics and logic. The result is the choice between language of eliminative reductionism and dualism, neither of which answers properly the relation between mind and body. In the search for a non–dualistic and non–reductive language, Wittgenstein’s notion of language–games as the representative links between language and the world is considered together with Peirce’s semeiosis of cognition. The result (...) is a redefined notion of cognition as the goal–oriented ability to instantiate strategies from the rules of the language–games. Cognition is considered within the four-dimensional languagegames: rules/strategies, primitive/complete language-games, family-resemblances/forms of life, and non-temporal continuum as the language-games’ modality. Cognition is seen as a continuum process of non–individualized elements that unites perception, volition, emotion, will and thought against the commonly accepted understandings of cognition in exclusive terms of perception and thinking. The alternative to the mind/body problem is the continuity of cognition where rules and strategies, syntax and semantics, are considered inseparable within language–games. This continuity of cognition is explained in terms of virtual (univocal) identity, replacing the old philosophical paradigm of the mind/body problem. -/- SOMMARIO Le teorie maggiori della psicologia filosofica e filosofia della mente sono esaminate a partire dalle questioni fondamentali di ontologia, metafisica, epistemologia, semantica e logica. Il risultato è la scelta tra un linguaggio riduzionista eliminativo e un dualismo che però non confronta in modo adeguato la relazione tra mente e corpo. Nella ricerca per un linguaggio non-dualistico e non-riduttivo, viene considerata la nozione del gioco linguistico di Wittgenstein come un legame rappresentativo tra il linguaggio e il mondo insieme con la semiosi cognitiva di Peirce. Il risultato è la nozione ridefinita della cognizione come abilità goal-orientata di creare le strategie dalle regole dei giochi linguistici. La cognizione è considerata entro le quattro dimensioni dei giochi linguistici: regole/strategie, giochi linguistici primitivi/completi, somiglianze di famiglia/forme di vita, e la continuità atemporale come la modalità dei giochi linguistici. La cognizione diventa un processo continuo degli elementi non-individualizzati che tende ad unificare la percezione, volizione, emozione, la volontà e il pensiero contro un concetto generalmente accettato di vedere la cognizione nei termini esclusivamente di percezione e di pensiero. L’alternativa al problema della mente/corpo è la continuità della cognizione, dove le regole e le strategie, la sintassi e la semantica, sono considerate inseparabili nei giochi linguistici. Questa continuità della cognizione è spiegata nei termini dell’identità virtuale (univoca) sostituendo un paradigma filosofico previo del problema della mente/corpo. (shrink)

Previous efforts to bring the Hegelian dialectic closer to a clarification give reason for skepticism. The question: "What is dialectic", according to Dieter Henrich, "has remained without an answer so far". Hegel's objective-idealistic program is, however, so much linked to the possibility of a dialectical logic that it is an urgent desideratum to gain clarity about the stringency of dialectical argumentation. But this is only possible on the basis of a theory of dialectic. Hegel's own reflection on methods cannot be (...) considered sufficient in this respect. It does not enable us to defend the dialectical procedure against objections or to answer questions of method. In the following, a detailed reconstruction of the dialectic of 'being' and 'nothing' in Hegel's 'Science of Logic' will reveal basic structures of dialectical argumentation. As will be shown, antinomic structures play a key role. Such a 'reconstruction', however, will not be a simple confirmation of Hegelian texts, but will always have the character of a critique. In fact, it will turn out that in comparison with Hegel's development of categories, radical revisions are to be expected. ----- Bisherige Bemühungen, das Verfahren Hegelscher Dialektik einer Klärung näherzubringen, geben Anlass zur Skepsis. Die Frage: „Was ist Dialektik?“, so Dieter Henrich, sei „bisher ohne Antwort geblieben“. Das objektiv-idealistische Programm Hegels ist indes so sehr mit der Möglichkeit einer dialektischen Logik verknüpft, daß über die Stringenz dialektischer Argumentation Klarheit zu gewinnen ein dringliches Desiderat darstellt. Das aber ist nur auf der Grundlage einer Theorie der Dialektik möglich. Hegels eigene Methodenreflexion kann diesbezüglich nicht als zureichend erachtet werden. Sie versetzt uns nicht in die Lage, das dialektische Verfahren gegen Einwände zu verteidigen oder Methodenfragen zu beantworten. Im Folgenden sollen in einer detaillierten Rekonstruktion der Dialektik von ‘Sein’ und ‘Nichts’ in Hegels ‘Wissenschaft der Logik’ Grundstrukturen dialektischer Argumentation sichtbar gemacht werden. Wie gezeigt wird, kommt dabei antinomischen Strukturen eine Schlüsselfunktion zu. Eine solche 'Rekonstruktion' wird allerdings nicht eine umstandslose Bestätigung der Hegelschen Textvorlage sein können, sondern immer auch den Charakter einer Kritik haben. In der Tat wird sich ergeben, daß im Vergleich mit Hegels Kategorienentwicklung einschneidende Revisionen zu gewärtigen sind. (shrink)

Straipsnyje analizuojama seksualinės skirties sampratos transformacija Luce Irigaray filosofijoje. Straipsnio euristinė schema – esencializmo-konstruktyvizmo kontroversija giminės filosofijoje. Ja remiantis teigiama, kad ankstyvoji Irigaray psichoanalitinė seksualinės skirties samprata ir mimesis kaip moteriškosios subjektyvybės steigties būdas atitinka tik „strateginį esencializmą“, o transformaciniame filosofijos etape, ginčijant Hegelio subjekto paradigmą, Irigaray pateikta natūralistinė seksualinės skirties samprata jau implikuoja ontologinį esencializmą. Taip pat į analizę įtraukiamas Irigaray nenagrinėtas Hegelio giminės tapatybės principas, kuris implictiškai apima lyčių diferenciacijos aspektą. Tuo siekiama ne tik atskleisti Irigaray moteriškosios subjektyvybės (...) sampratą, kuri apima moteriškumo neredukuojamumą į reprodukcijos funkciją, vyriškosios ir moteriškosios subjektyvybių nebendramatiškumą, bet taip pat išryškinti giminės tapatybės ir seksualinės skirties kontroversiją kaip dvi skirtingas subjekto filosofijos paradigmas. (shrink)

Trata-se de investigar a tese marxiana acerca do papel da violência na história, tal como enunciada em O Capital, analisando sua sintaxe de matriz hegeliana e o modo como Engels articula tal tese, para então defender uma interpretação não-teleológica da violência, segundo a qual esta apresenta uma pluralidade de formas, um caráter totalmente difuso e uma pesada materialidade.

RESUMEN Hablar de la organización sistemática de la filosofía en Hegel significa hablar del método que la filosofía se da a sí misma para poder comprender su objeto, así como para comprenderse a sí misma. A través de algunos significativos pasajes de la Ciencia de la Lógica y de la Enciclopedia de las ciencias filosóficas, veremos el desarrollo del pensamiento lógico, su relación con las ciencias particulares y sus consecuencias para el propio estatuto de la filosofía. Asimismo, intentaremos proponer, a (...) partir de las pautas hegelianas, algunos elementos metafilosóficos para un renovado ejercicio de la filosofía hoy. ABSTRACT To speak of the systematic organization of philosophy in Hegel means to speak of the method that philosophy gives itself to be able to understand its object, as well as to understand itself. Through some significant passages of the Science of Logic and of the Encyclopedia of the Philosophical Sciences, we will see the development of logical thought, its relation with the particular sciences and their consequences for the own status of philosophy. We will also try to propose, from the Hegelian guidelines, some metaphilosophical elements for a renewed exercise of philosophy today. (shrink)