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Both of these forms of rupture give rise to two series of aspirations,
ReplyDeletewhich at a certain setting on the universality may seem
just an echo of the Cartesian or leibnizens endeavors. However
if you look closely, it appears that the unification of the field
knowledge does not and can not have in the nineteenth century, those forms, those
claims those studies, which was possible in classic
era. When Descartes or Leibniz, vzaimoraschety knowledge and
philosophy was unconditional, so that the universalisation of knowledge in
philosophical thinking did not require any special reflection.
since Kant, the problem of change: knowledge can no longer
to turn around on a single and unifying basis of the mathesis. One
hand, there is the problem of the relations between the formal field and
the transcendental field (and at this level all the empirical
content knowledge as if enclosed in parentheses and temporarily lose
any significance) and on the other hand, there is a problem
relationship between the area of empiricist and transcendental
justification of knowledge (and then pushed in the direction of the net
the formal order as significant for the study of the
the area in which finds its justification in every experience and even
pure forms of thought). However, in both these cases the philosophical
thinking about universality is on a different level compared to
field of real knowledge; it is established either as a pure
reflection, is able to justify, either as a refund
able to reveal. The first form of philosophy emerged first
just genetically facescom desire to bring integrity
the transcendental sphere of pure, universal, abstract laws
thoughts; thereby separates the field of research trying either
lead any transcendental reflection to the analysis
formalizations or to find in transcendental subjectivity
the basis of the ability of any formalities. As for other
philosophical beginnings, it occurs for the first time in Hegel's
phenomenology, where the whole integrity of the empirical region
recreated in consciousness, reveals to himself in
as spirit -- that is, as a field, both empirical and
transcendental.