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situation is highly observer-dependent and context-dependent; we are not suggesting that each situation in life has a unique essence. Quite the opposite! But whenever we face a new situation, our brain does indeed extract for us an essence, and it does this rapidly and unconsciously, thereby instilling in

In: Wie entsteht Neues?

create a whole living organism, one which will be continually growing and chang- ing, but, because of the systematisation which runs through it like a nervous system, will always be temporarily complete. The analogy with natural life is romantic: the philosophical articulation of this analogy is

In: Blake, Hegel and Dialectic

children and (2) a new idea to gain in- fluence over the human race: that "another true life" happens to us "after this one.?" Hence, Lessing exclaims, "Christ camel?" Christ, therefore, is the first trustworthy, practical teacher of the idea of the soul's immortality. Lessing maintains that Christ

In: Masquerade of the Dream Walkers

has taken on in the universe a role at the forefront with regard to all other living beings. Through the intellectual faculty, man explores his relatedness to the divine essence: “This mind,” according to Hermes, “is God in human beings,” and those among them who exercise it to the full are closest to

In: In deifico speculo

explained as a symbol for living truth: there is a need for reciprocal hospitality in exchanging philosophical ideas, concepts and methods to discover reality in its various aspects and colors. Such a range of human ‘hands and arms’ can be fruitful to become intimate with a natural bearer of water, life

In: Hegel’s Twilight

out-do everyone else. On the contrary, fear of early death, Hobbes sees as the motivating force leading men to seek peaceful cooperation in social schemes which will aid all in living a full life. And so, when we read carefully, we can see that the race image, like the wolf image, tells us nothing

In: Hobbes, Thomas: His View of Man

Good), which for a number of years captivated even a critical and oppositional intellect like the younger Aristotle. No wonder Plato saw reason, in the later dialogue Phaedrus, to reednsider his relations to rhetoric - this time not motivated by external cultural struggles but driven by the inner

In: Henologische Perspektiven I/I-II

self-conscious spirit. The pupil instructed by the »national education« which Fichte outlines and champions in his Reden, he says, »will furthermore see that that spiritual life which alone truly exists, in the /manifold shapes it assumed not randomly, but through a law grounded in God himself, is

In: Fichtes Spätwerk im Vergleich

transitions out of the church and positions Anton atop the monastery wall, where he sits for hours and fantasizes about monastic life. 55 The wall serves not only as an geographical limit, separating Anton’s living quarters from those of his Carthusians neighbors, but it also functions as a psychological

In: Karl Philipp Moritz

international law begin to function as a moral force in promoting international harmony, cooperation, dialogue, and justice. International law derives its legitimate "rational" (vernunftig) authority to rule from the living actuality (Wirklichkeit) of international life-from the nexus of institutions and com

In: International Law and the Possibility of a Just World Order