By Constantin Noica. Translated by Alistair Ian Blyth
Less than the name turning into inside of Being, Constantin Noica, considered one of Romanias leading philosophers, brings jointly essays, one relationship from round 1950, the opposite from 1980. the 2 works have in universal the belief of changing into inside of Being, first because it effects from the heritage of philosophy, secondly as an try and reconstruct the technology of Being, ontology.
This e-book is released as a part of the venture of selling the Romanian Philosophy, a undertaking carried out through the Romanian Society for Phenomenology with the help of the Romanian Cultural Institute and Life-for-Life Volvo Romania beginning
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It will be the case in Schelling and especially in Hegel (who distinguish positively between Verstand and Vernunft), but not in Kant. And this is precisely what Hegel reproaches Kant for, the fact that he didn’t conceive of reason as a faculty of the absolute and that, ultimately, he limited himself to providing a “philosophy of the intellect” and not one of the reason, thus of necessity. Far from being the seat of necessity, the reason is, for Kant, the seat of transcendental appearance (des transzendentalen Scheins) leading to paralogisms, antinomies or to what is, for him, the unfounded “ontological argument”.
One cannot extract the beautiful from sensible matter unless one possesses it beforehand. “You would not seek me if you had not found me” is the very aesthetic act. It has M. Geiger, in Systematische Philosophie, chapter “Ästhetik”. 1 volume 1 • chapter 1 31 been observed that in order truly to savour a melody one must know it beforehand. In general, music is characteristic of this way of perceiving the beautiful, since more than any other art it implies re-listening, rediscovery. But above all the aesthetic act describes the same circle.
Is not the synthetic unity of apperception the key to the entire critical edifice? Or else, if these appear specious (inasmuch as synthesis is nevertheless a unity), we might simplify, leaving Kant aside and saying: we have before us a table of categories; we do not yet know what deduction might lead to it; let us then see, according to other criteria, how the terms there might be arranged. Given that it is a question of the understanding, we have no reason to prefer the criterion of exposition to the genetic criterion, for example.