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three moments of external teleology. 1 The Sketching and Fruits of the External Teleology The teleology chapter in speculative logic is divided into three moments: The subjective purpose, the means or medium and the realized purpose. The first two moments, which are important to our interpretation but

In: West-Eastern Mirror

subjective vanity is thrown away and solid ground is trod; it is nothing less than the essential foundation of all philosophy, idealism as the being-for-itself of thought. ( Werke 18,167) In its Greek adaptation, this thought is called ataraxia, stillness of the soul – “the surface of a sea not moved by

In: West-Eastern Mirror

Kant there is only one goal which fulfils this condition: The goal of universal acceptability 1 . In the case of theoretical reasoning, this means the universal acceptability of statements that make claims of knowledge, what Kant occasionally calls “subjectively universal validity”. 2 In the case of

In: West-Eastern Mirror

into the understanding of the way of Heaven is focusing on the inner aspects of moral-spiritual life, that is, the moral subjectivity of human beings. In other words, Confucius believed that people have the ability to advance their inner moral growth, to achieve the intrinsic moral perfection. Last but

In: West-Eastern Mirror

philosophy. The first turn was the renunciation of a naïve metaphysics which follow the paradigm of natural science. The second was the strict implementation of the paradigm of subjectivity, or, more precisely, of autonomy. Reason is not restricted to natural forces and laws, which man is able to recognize

In: West-Eastern Mirror

others. Hegel once distinguished between two different kinds of beliefs: “personal conviction is the ultimate and absolute essential which reason and its philosophy, from a subjective point of view, demand in knowledge. But there is a distinction between conviction when it rests on subjective grounds

In: West-Eastern Mirror

consciousness admits only what conforms to “aesthetic quality”. It makes a distinction between aesthetic and non-aesthetic elements. What it ignores are purpose, function and the significance of its content; the aesthetic differentiation is rooted in the subjectivization of aesthetics through Kant. In

In: West-Eastern Mirror

existence → subjective side – from learning individuals and → transcendent side – from an ascertainment of an equally individual and cultural underlying profound dimension. 3 The possibility of this typological differentiation comes from the question of the context of universalism of upbringing that can be

In: West-Eastern Mirror

violence, “Humiliation, fear and powerlessness form, then, together with anger, contempt and compassion, an emotional complex endowed with a dynamics that is specific to these situations of victimization, which can provide us with a guide to understand subjective violence associated with a certain

In: Secularization, Cultural Heritage and the Spirituality of the Secular State

objective faith limited to the acceptance of dogmatic truths. On this basis we can understand Habermas’ reference to the primacy of subjective and practical faith in Pietism – making mention of Schleiermacher – to the detriment of the objective and dogmatic faith of Protestant Orthodoxy. “As a philosopher

In: Secularization, Cultural Heritage and the Spirituality of the Secular State