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Examples of such configurations we have already seen in the universalthe grammar or in the classical theory of value; the soil is theirpositivity was the same as in Cartesian mathematics,and yet they were not science -- at least for mostcontemporaries. These are the Humanities of our days: howshows archaeological analysis, they are drawn quitethe positive configuration; however, defining these configurations andmethod of their arrangement in the modern episteme, we can easily see,why can't they be Sciences. The fact that their veryexistence is possible only through their "door" with biology,economy, Philology (or linguistics): they exist onlyso far as placed next to them or, more precisely, underthem, as a sort of projection. However, the relationship in whichthey come, are fundamentally different from thoserelationships that can be established between "related" or"kindred" Sciences: this involves the transferexternal models into the space of conscious and unconscious andthe tide of critical reflection from whence come these models.It is useless to call "the Humanities" about science-itno science; the configuration that defines their positivityand their roots in the modern episteme, as she denies themopportunities to be a science. If to ponder, where didthem this purpose, it is enough to remember that it applies,rather, the archaeological dimension of their rootedness inwhich they assume the transfer of the models borrowed fromSciences in the proper sense of the word. Thus, it is notthe ultimate irreducibility of the person this as if it is invincibletranscendence, and not even his special difficulty prevented humanbecome the object of science. Under the name of the person in Western culturecreated a creature which for the same reasons, should bea positive domain of knowledge, however, cannot be the object ofscience.
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