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Therefore, it is clear that the study experiences approved by themodern thought as a strong protest against positivism andeschatology; it tries to restore forgotten changetranscendence; how to protect yourself from the naive discoursebringing the truth to empirical data, and the prophetic discourse, sonaively promising future in full knowledge of the human experience.However, this means that analysis of experiences is a discourse,quite heterogeneous: the analysis refers to specificthe layer of experience which is both sufficiently specific toto apply the exact language of the description, and yet sufficientlyremoved from the things in their positivity to avoid subcriticalnaivety, to reject it and go in search of its foundations. Itthe study seeks to articulate the possible objectivity inthe nature of the knowledge from the initial experience, the outlines of whichdetermine the body, to articulate a possible history of culture with thesemantic layer that hides andrevealed in a live experience. The study experiences onlycarefully follow the imperatives that arosewhen you attempt to make the empirical in the transcendental personsignificance. We see how a rigid link connects, in spite of allappearances, the thought and the positivist or eschatological type (andfirst of all, Marxism) with the reflection. inspired byphenomenology. Their recent rapprochement is not only -- and notso many tardy reconciliation: at the level of archaeologicalconfigurations are required (even to each other) were those andother, and from the moment, when there wasthe anthropological postulate, when man was asempirical-transcendental dualities.
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