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In order to awaken thought from such a sleep -- deep that it paradoxically seems to her waking,because it confuses the whirling motion of dogmatism, in hisdoubling seeking to rely on himself, with restlessagility actually philosophical thought-in order toto awaken it to its original capabilities, there is no othermeans, as to destroy the base of the whole anthropological"quadrangle". In any case, it is obvious that thisboil down all attempts to think differently -- whether we are talking about.to cover the entire field of anthropological and interruptingbased on the fact that it speaks, to detect apurified ontology or a radical thought of a kind of being, or aboutthat, going beyond not only psychologism and historicism,but all concrete forms of the anthropological prejudice,try again to raise the question about the boundaries of thinking, againlinking it thus with the project of the universal criticism of reason.Perhaps the first attempt at eradication of Anthropology, without which,certainly, not enough modern thought can be found inexperience Nietzsche: through philological criticism, through the biologisma special kind Nietzsche has reached the point where man and Godspringline each other, where the death of God is synonymousthe disappearance of man and where the coming of Supermanrather, the inevitability of death. ThusNietzsche, predicting the future is us, both as outcome and asthe goal, marks the threshold beyond which only and is able to startthink modern philosophy; there is no doubt that he will longto influence its development. If the opening of Return-is the endphilosophy, the end of man-is the return of the beginning of philosophy. Inour day to think only in empty space, where there is noperson. This emptiness does not mean lack and not required to fillgap. It is only the deployment of space where finallyyou can again start to think.
what I canhope?) he added another one, the ultimate question, whichimmediately proved to be dependable the first three: what is man?1 As we have seen, this question always arises in the mind withthe beginning of the XIX century: it implicitly and pre-mixesthe empirical and the transcendental, the gap which is shown by Kant.This question introduces a reflection of a mixed type, whichcharacteristic of modern philosophy. However, her concern forthe person advocated it, not only in words but throughout herPaphos itself is her desire to identify a person as a livingbeing as the worker of the individual speaker or of the subject-allthis is only for starry-eyed simpletons said about the long-awaitedthe coming of the Kingdom of man; in fact, everything is moreprosaic and less vysokovatye: we are talking about the empirical-criticaldoubling, by which aim to present a person,rooted in nature, sharing or speech as a justification for itown final life. In this too the Creasetranscendental function tries to cover its power networkinert and grey space of empiricist, and on the other hand ... themselves empirical content obselete, little by littlestraightened and straightened and then submit the speech, whichthe difference in the distance to their transcendental claims. Thus, inthis Fold philosophy falls asleep again -- onlynot Dogmatism, and Anthropology. All empirical knowledge,regarding the person becomes a field of possiblephilosophizing, which must be explained rationaleknowledge, its limits and boundaries and, finally, the truth of allthe truth. The anthropological configuration of modern philosophysuggests doubling dogmatism, spread it out over twoat various levels, relying on each other and at the same timelimiting each other: critical analysis of what ispeople inherently. becomes Analytics of what is generallymaybe this human experience.
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