![]() The only reason for my later judgment that they were open to doubt (was this preconceived belief in the supreme power of God).Any reason for doubt which depends simply on this supposition is a very slight and, so to speak, metaphysical one (Med. it would be easy for him, if he so desired, to bring it about that I go wrong even in those matters which I think I see utterly clearly with my mind’s eye,” (Med. “Perhaps some God could have given me a nature such that I was deceived even in matters which seemed most evident. ![]() According to Gouhier, for Descartes (as opposed to Plato), not the original connection of the soul with the body, but the first time of this connection is precisely our unavoidable childhood, a scandal of the human condition, (52). A complete presentation and exposition of these themes can be found in Henri Gouhier, La pensée métaphysique de Descartes, Paris 1962, in Chapter 2: L’enfance abusive, 41–62. ![]() ’good sense’ or `reason’ is naturally equal in all men “ even clearer in the Latin version from 1644: ”(bonam mentem seu rectam rationem) natura aequalem omnibus nobis innatam esse, “ (Discours de la Méthode 1, AT VI 2 and 540).Ĭf., Discours 2, AT VI 13 Sextae responsiones, AT VII 441 Principia philosophiae I 1 and I 71, AT VIII, 1, 5 and 35ff. “.it is not possible for us ever to understand anything beyond those simple natures and a certain mixture or compounding of one with another, ” (Reg. 524–40.Ĭf., the definition of necessary conjunction (coniunctio necessaria) in Reg. ![]() Kobusch, Historisches Wörterbuch der Philosophie, J. This turn of phrase has rich and widespread historical roots and was, therefore, not as “new” as Descartes lets the reader believe (Reg. Tannery, eleven volumes, Paris 1897–1909 (abbreviated as AT). Modi, facultates, vires, functiones (cogitandi/cognoscendi, et al.): cf., Descartes, Regulae ad directionem ingenii (abbreviated as Reg.) and Meditationes de prima philosophia (abbreviated as Med.), pass., cited in OEuvres de Descartes, edited by Ch. This process is experimental and the keywords may be updated as the learning algorithm improves. These keywords were added by machine and not by the authors. And it is essential to remember that these concepts, according to traditional understandings, never meant the same things but each of them meant something different, and in some respects even meant something contradictory. The topic concerns concepts that serve to describe human knowledge, but which simultaneously should also signify real functions of the knowing soul. In the following, this revaluation is developed with respect to two central concepts of traditional philosophy that Nietzsche, without defining them anew or otherwise, employed only casually, although their meaning was radically transformed as a consequence of the general revaluation - intuition and imagination. This revaluation completed itself when the leading concepts of the old order reversed or lost their traditional meanings, and all the rest had thereby to appear in a new light. It is known that Nietzsche experienced his thought as a scene of logical turbulence which called forth a revaluation of all values. In this sense, the history of thought can be seen as the sometimes imperceptibly fluid, sometimes bizarre and abrupt, movements of our concepts. Displacements of power in the realm of concepts accompany these new orientations. Usually philosophical problems are overcome not by their resolution but rather by redefinition.
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