t. 3. Hē zōē kai ho anthrōpos -- Ho kathreptēs.

A bold, insightful book that rejects the myth of America the Unphilosophical, arguing that America today towers as the most philosophical culture in the history of the world, an unprecedented marketplace of truth and argument that far surpasses ancient Greece or any other place one can name.Publisher's description.

In this article, I intend to show, first of all, that the metaphysical neutrality of the Logical Investigations leads to untenable consequences and even threatens the coherence of Husserl's project. In truth, Husserl's distinction between phenomenology and metaphysics and its corollary, the pure and simple exclusion of metaphysical problems - such as that of the reality of the so-called external world - from the field of nascent phenomenology, make it impossible to give a satisfactory form to a problem as central (...) to this new discipline as that of perception. However, my final word will not be on the indis-soluble link between the problems that phenomenology poses for itself and those that Husserl would like to be able to "purify" it from the outset. However permeable the boundaries between these two general directions of research may be, phenomenology and metaphysics are not equivalent. Phenomenology can even be said to contribute to formulating and solving certain metaphysical problems, starting with the idealism/realism antithesis. It is to this contribution that I will devote the second part of these reflections. (shrink)

Does Heidegger really have a “theory of the self ” in the same way as, say, Descartes, Locke or Husserl? This is what has often been concluded bymany interpreters of Being and Time, and it is that view that this paper challenges. Heidegger not only rejects the supposition of a substantial ego, along the lines of Descartes’ conception, but he also repudiates, more generally, any “self ” understood as a present-at-hand being, an inner core of Dasein, as he insists on (...) the intrinsic connection between the “egologies,” from Descartes to Husserl, and “traditional ontology”. The fundamental-ontological approach of Selbstheit and Selbstsein, that is, ipseity and Beingoneself, constitutes rather a complete paradigm-shift in the history of Modern philosophy, and a complete break with the egologies as a whole, since both concepts refer only to “ways of being” or “ways of existing” of Dasein. Insofar as its novelty is acknowledged, the concept of ipseity may thus also be taken as an heuristic tool to investigate the history of philosophy, and especially to reformulate in slightly different terms the problem that was at the centre of the courses on « subjectivity and truth » of the late Foucault. (shrink)

It is generally argued that if the wave-function in the de Broglie–Bohm theory is a physical field, it must be a field in configuration space. Nevertheless, it is possible to interpret the wave-function as a multi-field in three-dimensional space. This approach hasn’t received the attention yet it really deserves. The aim of this paper is threefold: first, we show that the wave-function is naturally and straightforwardly construed as a multi-field; second, we show why this interpretation is superior to other interpretations (...) discussed in the literature; third, we clarify common misconceptions. (shrink)

Este artículo busca mostrar que en la filosofía de Simone Weil es esencial la reflexión sobre la noción de trabajo. La autora ve con claridad que cuando el trabajo se vuel-ve alienado conduce a la opresión social. Y esto es terrible para el trabajador, ya que le priva de su propia dignidad. El trabajo alienado es consecuencia de la racionalización del trabajo y del maquinismo. De este modo, hace que quienes lo sufren experimenten un sentimiento de esclavitud y pérdida de (...) su dignidad. Es visto como algo que les es impuesto y de lo que no pueden escapar. El verdadero trabajo, por el contrario, es creativo porque no obliga a la persona a dejar de pensar. Más bien garantiza la unidad entre el pensamiento y la acción. (shrink)

In the recent literature, it has been shown that the wave function in the de Broglie–Bohm theory can be regarded as a new kind of field, i.e., a "multi-field", in three-dimensional space. In this paper, I argue that the natural framework for the multi-field is the original second-order Bohm’s theory. In this context, it is possible: i) to construe the multi-field as a real-valued scalar field; ii) to explain the physical interaction between the multi-field and the Bohmian particles; and iii) (...) to clarify the status of the energy-momentum conservation and the dynamics of the theory. (shrink)

Retrace l'histoire du néant en Occident en étudiant ses étapes décisives et ses principales désignations.

Husserl saw the Cartesian critique of scepticism as one of the eternal merits of Descartes’ philosophy. In doing so, he accepted the legitimacy of the very idea of a universal doubt, and sought to present as an alternative to it a renewed, specifically phenomenological concept of self-evidence, making it possible to obtain an unshakable foundation for the edifice of knowledge. This acceptance of the skeptical problem underlies his entire conceptual framework, both before and after the transcendental turn, and especially the (...) immanence/transcendence distinction, i.e., the very basis of intentionality. In taking as its starting point an analysis of perception, the article puts forth a certain number of phenomenological arguments in order to put into question the validity of the skeptical problem and, therefore, of the Husserlian conceptual framework; it defends, in the first place, a disjunctive conception of perception and, in the second place, a holism of experience. (shrink)

This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections (...) in the preservation process, and hope you enjoy this valuable book. (shrink)

The aim of this paper is to discuss the phenomenological nature of gratitude. Nevertheless, gratitude would be an affective response triggered by a certain action or object, it has to be considered not properly “intentional” as it seems to be rather a Stimmung. Accordingly, I distinguish two accounts of gratitude and then, I argue that it may be considered a mood only if it is addressed toward the life itself in a way that allows to cover the entire phenomena of (...) someone’s existence. Finally, I argue that Epicureanism is the main philosophical approach that fully recognizes the role of utmost importance played by gratitude toward life, to the extent that it positively accepts its finite nature. (shrink)

In The Living God, Fr. Romano Guardini enables you to understand (and finally to experience) God's consoling presence in your soul. When your sins and imperfections weigh you down, turn to the awesome reality of God's love and mercy -- which is just one of the many remarkable themes in Romano Guardini's magnificent book, The Living God.