sábado, 20 de noviembre de 2010
aPOFANSIS a KÍ ESTÁ mUY kLARITA
Hermeneia and Apophansis. The Early Hegel in Aristotle
ES KE JEGEL ERA APOFÁNTICO DEL SÍ (NEGRO) Y NO (BLANCO)?
DONDE QUEDA ENTONCES EVAPORADO EL CONCEPTO DE VERDAD?
Publicado en Ideas, Resumenes a 10:01 am por apertura
By Thomas Sheehan
Aristotle’s treatment of logos apophantikos is found within the treatise that bears the title Peri Hermeneias, On Hermeneia. And it was to this treatise — or, more accurately, to the first four sections of it — that the early Heidegger turned again and again in his courses during the 1920s in an effort to retrieve from this phenomenon a hidden meaning.
On Hermeneia is a treatise about the general forms of declarative sentences, sentences that claim, rightly or wrongly, to present things in words just as those things are in reality. The first four of the fourteen sections of On Hermeneia are introductory. They lead into the subject matter by discussing: the relation of thought and language, and the possibility of propositional truth and falsehood (section 1): the definitions of nouns and verbs (section 2) and of sentences in general (section 3); and the definition of declarative sentences (propositions, judgments, assertions) in particular (section 4). The remaining ten sections of the treatise discuss the forms of propositions with regard to their quality (affirmative and negative judgments), their quantity (universal, indefinite, and particular judgments), and their modality (assertions about existence, necessity, and mere possibility).
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lalogica borrosase zampa infraganti tanta tontería.......
1. For Comte Altruism meant the discipline and eradication of self-centered desire, and a life devoted to the good of others; more particularly, selfless love and devotion to Society. In brief, it involved the self-abnegating love of Catholic Christianity redirected towards Humanity conceived as an ideal unity. As thus understood, altruism involves a conscious opposition not only to egoism (whether understood as excessive or moderate self-love), but also to the formal or theological pursuit of charity and to the atomic or individualistic social philosophy of 17th-18th century liberalism, of utilitarianism, and of French Ideology.
2. By extension the term has come to mean the pursuit of the good of others, whether motivated by either self-centered or other-centered interest, or whether by disinterested duty. By some it is identified with the protective and other-regarding feelings, attitudes, and behavior of animal life in general; while by others its use is restricted to mean such on the level of reflective intelligence. -- W.L.
A. While Nicholas of Cusa referred to God as "the absolute," the noun form of this term came into common use through the writings of Schelling and Hegel. Its adoption spread in France through Cousin and in Britain through Hamilton. According to Kant the Ideas of Reason seek both the absolute totality of conditions and their absolutely unconditioned Ground. This Ground of the Real Fichte identified with the Absolute Ego (q.v.). For Schelling the Absolute is a primordial World Ground, a spiritual unity behind all logical and ontological oppositions, the self-differentiating source of both Mind and Nature. For Hegel, however, the Absolute is the All conceived as a timeless, perfect, organic whole of self-thinking Thought. In England the Absolute has occasionally been identified with the Real considered as unrelated or "unconditioned" and hence as the "Unknowable" (Mansel, H. Spencer). Until recently, however, it was commonly appropriated by the Absolute Idealists to connote with Hegel the complete, the whole, the perfect, i.e. the Real conceived as an all-embracing unity that complements, fulfills, or transmutes into a higher synthesis the partial, fragmentary, and "self-contradictory" experiences, thoughts, purposes, values, and achievements of finite existence. The specific emphasis given to this all-inclusive perfection varies considerably, i.e. logical wholeness or concreteness (Hegel), metaphysical completeness (Hamilton), mystical feeling (Bradley), aesthetic completeness (Bosanquet), moral perfection (Royce). The Absolute is also variously conceived by this school as an all-inclusive Person, a Society of persons, and as an impersonal whole of Experience.
More recently the term has been extended to mean also (a) the All or totality of the real, however understood, and (b) the World Ground, whether conceived idealistically or materialistically, whether pantheistically, theistically, or dualistically. It thus stands for a variety of metaphysical conceptions that have appeared widely and under various names in the history of philosophy.
In China: the Wu Chi (Non-Being), T'ai Chi (Being), and, on occasion, Tao. In India: the Vedantic Atman (Self) and Brahman (the Real), the Buddhist Bhutatathata (indeterminate Thatness), Vignaptimatra (the One, pure, changeless, eternal consciousness grounding all appearances), and the Void of Nagarjuna.
In Greece: the cosmic matrix of the Ionians, the One of the Eleatics, the Being or Good of Plato, the World Reason of Stoicism, the One of Neo-Platonism.
In patristic and scholastic Christianity: the creator God, the Ens Realissimum, Ens Perfectissimum, Sui Causa, and the God of mysticism generally (Erigena, Hugo of St. Victor, Cusa, Boehme, Bruno).
In modern thought: the Substance of Descartes and Spinoza, the God of Malebranche and Berkeley, the Energy of materialism, the Space-Time of realism, the Pure Experience of phenomenalism, the ding-an-sich (q.v.) of Kant.
B. Generically "an absolute" or "the absolute" (pl. "absolutes") means
- the real (thing-in-itself) as opposed to appearance;
- substance, the substantival, reals (possessing aseity or self-existence) as opposed to relations;
- the perfect, non-comparative, complete of its kind;
- the primordial or uncaused;
- the independent or autonomous.
- Aristotelian logic involves such absolutes as the three laws of thought and changeless, objectively real classes or species,
- In Kantian logic the categories and principles of judgment are absolutes, i.e. a priori, while the Ideas of reason seek absolute totality and unity,
- In the organic or metaphysical logic of the Hegelian school, the Absolute is considered the ultimate terminus, referent, or subject of every judgment.
Ethics and Axiology. Moral and axiological identified with the Real values, norms, principles, maxims, laws are considered absolutes when universally valid objects of acknowledgment, whether conditionally or unconditionally (e.g. the law of the best possible, the utilitarian greatest happiness principle, the Kantian categorical imperative).
Aesthetics. Aesthetic absolutes are standards, norms, principles of aesthetic taste considered as objective, i.e. universally valid. -- W.L.
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