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And I think more fruitful in our conversation, for the kindproblems which here are put, would be to consider the ideasummatively of consciousness as a theme that emerged in the course of thisfundamental changes and not to seek in it the source of interestinterpretation.TOBE. It seems to me that your analysis is incomplete. You do not consider techniquesreligious exegesis, and they played a crucial role here. In addition, yourarticulation of history is inaccurate. Despite the fact that you just saidit seems to me that the interpretation in the nineteenth century began with Hegel.FOUCAULT. I wasn't talking about religious interpretation, which is really importantbecause in my very brief story, I was on the sidesigns, not meanings. As for the gap that occurred inThe nineteenth century, it is, of course, can be described by the name of Hegel. But in the historysigns, understood very widely, the discovery of Indo-European languages,the disappearance of universal grammar, the substitution of the concept of the body conceptnature is no less important phenomenon than Hegelian philosophy. Notmix the history of philosophy and the archaeology of thought.VATTIMO. If I understand you correctly, Marx should be put on a par withthose thinkers who, like Nietzsche, found infinityinterpretation. I totally agree with you about Nietzsche. But Marx,I think, still must present destination. Whatthis "basis", if not something that should be considered as a basis?FOUCAULT. I barely have time razberut your thoughts about Marx, and I'm afraid thatnow will not be able to prove them. But take, for example, "EighteenthBrumaire...": Marx never suggests its interpretation as afinal. He understands - and he says that alwaysyou can find a deeper or more General level of interpretation, and thatthere is no comprehensive explanation.
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