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Because of this shift, the transcendental questions of modernthe thought inevitably vozrazhaet a long-standing theme of the cogito. Is it not on the basis oferrors, errors, dreams, madness, all thisunreasonable experience of thought, Descartes came to the conclusion that even theycan not be thought, moreover-that the ideaunconscious, of true, of the chimerical, of the purely imaginaryis nothing more than a repository of irrefutableinitial evidence any experience? However, moderncogito is as different from the Cartesian cogito, as ourtranscendental reflection is remote from Kantian analysis. HaveDescartes the idea was to bring out this idea that wasthe most common form of all thought, even incorrect or false,and thereby was able to beat them, and after that to explain themand find a way to to prevent them. On the contrary, in the moderncogito we are talking about how to understand the meaning ofthe gap that simultaneously separates and re-connectsconscious himself of the idea that part of it which is rooted inunthinkable. The modern cogito is necessary (which is why itthere is not so much open evidence, how many permanent,continually renewable target) to capture, recreate,to revive in a clear form is the articulation of thought with the fact that in it,under it and around it is not a proper idea, but not at allestranged from her ultimate and insurmountable vnepolozhennost.Cogito in his new handicap will not be a sudden Epiphanythat every thought is thought, but always renewableby questioning about how the same idea can exist simultaneously andfar and near myself, how can it be under the guise unthinkable.The modern cogito leads being of things to thought, only branchingbeing of thought until the passive of the fibrils, which is notcapable of thinking.
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