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By the End of XVIII century there is a new configuration, which,
ReplyDeleteundoubtedly, hiding the old space of natural
history from the eyes of his contemporaries. On the one hand, the criticism moves
and leaves his soil. While Hume problem causation
turned in a time of universal question about the similarities<$FH u m e.
Essai sur la nature humaine, Leroy, t. I, p. 80, 239 et seq.>,
Kant, highlighting the causation, raises the question from the opposite
positions. Where the case was about the establishment of relations of identity and
the differences on an ongoing basis the likes, he found
the opposite problem -- the problem of synthesis of the manifold. The
the most critical question was moved from the concept to the judgment, with
the existence of the genus (obtained by the analysis of the concepts) - in
the ability to associate presentation, and the right to call-in
the rationale attributively, with personal articulation -- at the very
the sentence and the verb "to be", which it believes. Thus
criticism is generalized to the limit. Instead of having to deal
only with the relations of nature in General and of human nature, it
asks the very possibility of all knowledge.
But on the other hand, during the same period, acquires
autonomy in relation to the concepts of classification. She avoids
that critical attitude which in the eighteenth century was
an integral part of the knowledge of nature. This means two
circumstances: life becomes the object of knowledge, along with all
by the way, and as such it is subject to any
criticism generally; but at the same time, she resists this
the critical jurisdiction, accept it into your account and migrated
it, on its own behalf, on all possible knowledge.
Thus, throughout the nineteenth century -- from Kant to Dilthey and
Bergson -- critical thinking and philosophy of life are in
the position of mutual criticism and dispute.