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From here two consequence. First, negative-purelyof a historical nature. It may seem that phenomenologytied together the theme of the Cartesian cogito with the transcendental subject,which Kant learned from Hume's criticism; in this case, none otheras Husserl would have breathed new life into the deepcalling the Western mind, closing it on himselfreflection, serving as a radicalization of pure philosophy anda feasibility study of its own history. In factHusserl was able to effect this Union only in so fardue to a change in the point of application of transcendental analysis(with the possibility of the science of nature to the possibility for a personto conceive of oneself) and as also changed the functioncogito (and it is not to show how thought thatasserts itself wherever it thinks, should lead toapodictical existence, but to show howthe idea, on the contrary, can escape from itself and to lead toversatile and diverse questioning of being).Phenomenology, thus, is not so much recoverythe previous target of Western intelligence, how sensitive, exactlyformulated the recognition of a gap thatoccurred in the modern episteme at the turn of XVIII and XIX centuries.If it is something connected at all, it is the discovery of life, work andlanguage; this is a new image, which is the old name of the man thereonly some two centuries ago; it is a query about the way of beingof man and his relation to the inconceivable. That's whyphenomenology -- even if it initially has been just onthe background of antipsychologism or, more precisely, because it is contrary to itrevived the problem of aprioristic and the theme of transcendence, --could never protect yourself from the hidden kinship --location, simultaneously tempting and threatening-withempirical studies of the person; therefore, declaringthat all be reduced to the cogito, the phenomenology has always led tothe issues of ontology, an ontological issue as such. And wesee how the phenomenological project always comes down tothe description of feelings, which, in spite of everything, remainsempirical and ontology unthinkable that offthe primacy of the "I think."
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