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Switch to: References
Citations of:
Platons Lehre von der Wahrheit
Zeitschrift für Philosophische Forschung 2 (4):646-648 (1948)
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In modern continental thought, natural science is widely portrayed as an exclusively instrumental mode of reason. The breadth of this consensus has partly preempted the question of how it came to persuade. The process of persuasion, as it played out in Germany, can be explored by reconstructing the intellectual exchanges among three twentieth-century theorists of science, Heidegger, Habermas, and Werner Heisenberg. Taking an iconic Heisenberg as a kind of limiting case of “the scientist,” Heidegger and Habermas each found themselves driven (...) |
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The purpose of the article is to demonstrate how Heidegger's statement, "Language is the House of Being," claims to represent the essence of all Western European philosophy, namely, as an outline of the unity of indirect identities - being, form and name. The author raises a number of questions in his research. Can we identify "beginning" and "consequence" by exploring the phenomenon of language? Is there anything in the language between beginning and effect? What is a language? And why does (...) |
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Heidegger's Being and Time sets out a view of ourselves that shows in positive terms how a reification of ourselves as minded beings can be avoided. Heidegger thereby provides a view of ourselves that fits into one of the main strands of today's philosophy of mind: the intentional vocabulary in which we describe ourselves is indispensable and in principle irreducible to a naturalistic vocabulary. However, as far as ontology is concerned, there is no commitment to the position that being minded (...) |
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This paper defends Plotinus’ reading ofSophist248e-249d as an expression of the togetherness or unity-in-duality of intellect and intelligible being. Throughout the dialogues Plato consistently presents knowledge as a togetherness of knower and known, expressing this through the myth of recollection and through metaphors of grasping, eating, and sexual union. He indicates that an intelligible paradigm is in the thought that apprehends it, and regularly regards the forms not as extrinsic “objects” but as the contents of living intelligence. A meticulous reading (...) |
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El artículo analiza los rendimientos filosóficos del hecho de que el significado sea _por convención_ en Aristóteles. En el _kata syntheken_ quizá podrían resultar amalgamadas algunas de las apreciaciones que Heidegger entiende por facticidad. La facticidad a la que la filosofía no puede por menos de atender y que el de Messkirch vio ya anticipada por Aristóteles no sólo en su filosofía práctica sino también en cómo el Estagirita asumió el papel capital de la comunidad política en la determinación de (...) |
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Images share a common feature with all phenomena of imagination, since they make us aware of what is not present or what is fictional and not existent at all. From this perspective, the philosophical approach of Kendall Lewis Walton—born in 1939 and active since the 1960s at the University of Michigan—is perhaps one of the most notable contributions to image theory. Walton is an authoritative figure within the tradition of analytical aesthetics. His contributions have had a considerable influence on a (...) |
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In The Visible and the Invisible Merleau-Ponty develops a notion of ‘sensible ideas’ that conceives general meaning as inseparable from its realization in sensible particulars. Such ideas – exemplified by music – are to capture the specificity of the meaning produced by embodied agency and serve as the foundation of all cognition. This article argues that, although Merleau-Ponty overgeneralizes their application, sensible ideas are philosophically important in enabling better understanding of the diverse forms and functions embodied-embedded practices and cognition can (...) |
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The text discusses philosophy of education from Gadamer's and Heidegger's point of view. Education undeceives people and humanity in accordance with their essence and nature in openness of progress. Education conceals the human being from and Ьу means of the truth in nature. lt is exhiblted the connection with the worldwiews of Platon, Rousseau, Nietzsche, and Dewey. |
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"Platonism" is not only an example of this movement, the first "in" the whole history of philosophy. It commands it, it commands this whole history. [But the "whole" of this history is conflictual, heterogenous; it gives place to only relatively stabilizable hegemonies. Thus, it is never totalized, never totalizes itself.] A philosophy as such (an effect of hegemony) would henceforth always be "Platonic." Hence the necessity to continue to try to think what takes place in Plato, with Plato, what is (...) |
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This paper focuses on Anaximander's pinax, the first map according to Western tradition. Its aim is to demonstrate that it is only after the realization of the pinax that it was possible to distinguish between Being and beings in a Heideggerian sense, that is to pose the question of the ontological difference. Consequently, all the history of Western thought is nothing but the history of the raising of cartographical representation, and of reason here embodied, from the dark rigidity of death (...) |
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La comprensión aristotélica de la prudencia constituye un antecedente fundamental para entender el giro hermenéutico de la fenomenología heideggeriana. Se examina cómo la interpretación fenomenológica de Heidegger sobre esta virtud dianoética puede entenderse si se consideran a cuatro aspectos: la prioridad de la praxis respecto de los saberes teóricos, el reconocimiento de un horizonte de verdad más amplio que la verdad proposicional del logos apophantikos, el valor del instante kairológico en el que discurre la acción humana y el anticipo de (...) |
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Resumen El concepto de “quiasmo” es fundamental en la filosofía del “último” Merleau-Ponty. Me interesa retomar este concepto para mostrar que, en la nueva ontología esbozada en Le visible et l’invisible y en las notas de la misma época, su función guarda correspondencia con la tarea que, a lo largo de la historia de la filosofía, ha desempeñado la imaginación. En este sentido, una ontología del quiasmo supone por necesidad pensar una ontología de la imaginación. Además, este concepto permite arrojar (...) |
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In _The Visible and the Invisible_ Merleau-Ponty develops a notion of ‘sensible ideas’ that conceives general meaning as inseparable from its realization in sensible particulars. Such ideas – exemplified by music – are to capture the specificity of the meaning produced by embodied agency and serve as the foundation of all cognition. This article argues that, although Merleau-Ponty overgeneralizes their application, sensible ideas are philosophically important in enabling better understanding of the diverse forms and functions embodied-embedded practices and cognition can (...) |
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Resumo: No texto A necessidade metafísica do homem, Schopenhauer elabora considerações fundamentais sobre sua metafísica imanente e, na ânsia de explicar por que o homem filosofa, alia-se a uma longa tradição de pensadores que viram na admiração o impulso metafísico do homem. Ele reinterpreta as duas mais famosas sentenças sobre o tema consoante o tom de sua filosofia. A origem da filosofia torna-se o resultado de fatores como a separação entre vontade e intelecto e a constatação de que o mundo, (...) |
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En este artículo propongo denominar insondable al concepto de pensar en Heidegger para referirme tanto al pensar como acontecimiento, como a aquello a lo que se refiere el pensar. Se trata, por una parte, del pensar pensante, reflexionante, meditativo que se da precisamente en el tránsito que va de una metafísica de la representación al pensamiento que ha de pensar la verdad del ser. Pero lo insondable hace referencia también al qué del pensar, al misterio del ser que es siempre (...) |
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RESUMEN Según Furio Jesi y Giorgio Agamben, la máquina antropológica es un dispositivo histórico que produce imágenes del hombre. En este artículo nos proponemos retomar esta categoría y mostrar que existen dos grandes modelos de máquina según la naturaleza de la imagen generada: la máquina teológica-bíblica, que funciona hasta el siglo XIX y que produce al hombre como ícono; la máquina ateológica, posterior a la muerte de Dios, que produce al hombre como fantasma. ABSTRACT According to Furio Jesi and Giorgio (...) |
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The questions of philosophical understanding and justice are essentially interrelated from the very beginnings of the Greek philosophizing. Just as the philosophical hermeneutics or hJrmeneiva has its prephilosophical origin in the Greek god Hermes, the Platonic understanding of justice has it in the goddess Dike. In his ambivalency Hermes thus indicates the possibility of understanding as well as the possibility of misleadance or misuse of understanding, which – in the horizon of Socratic and Platonic philosophy – means the same as (...) |
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Habermas anuncia em sua obra Pensamento Pós-Metafísico o fim da metafísica enquanto pensamento totalizador e auto-referente que pretende um acesso privilegiado à verdade. A desvalorizaçáo deste modo de pensar culmina na passagem para o que ele denomina de pensamento pós-metafísico, fazendo-se necessário um redimensionamento do papel da filosofia, visto que um novo cenário de pensamento se instaura. O presente artigo pretende problematizar, à luz da filosofia de Heidegger, os pressupostos habermasianos que fundamentam a sua constataçáo do fim da metafísica. Neste (...) |
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RESUMEN La comprensión aristotélica de la prudencia constituye un antecedente fundamental para entender el giro hermenéutico de la fenomenología heideggeriana. Se examina cómo la interpretación fenomenológica de Heidegger sobre esta virtud dianoética puede entenderse si se consideran a cuatro aspectos: la prioridad de la praxis respecto de los saberes teóricos, el reconocimiento de un horizonte de verdad más amplio que la verdad proposicional del logos apophantikos, el valor del instante kairológico en el que discurre la acción humana y el anticipo (...) |
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The purpose of this essay is to examine Heidegger'sreading of Husserl in light of the theme of adaequatio, under which Husserl's assimilation into the history of the "metaphysics of presence" is often justified as having followed the steps leading from Plato to Hegel. This examination refers to sorne texts that hint at this contemporary gigantornachía which -although misunderstood by many- has influenced the 20th-Centuryreception of Husserl's work. Relying on sorne 1922/23 texts, the A. pointsout the Husserlian anticipation of the abandonment (...) |
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