In the Transcendental deduction Kant argues that the a priori conditions of objectivity are intimate related with the identity of the I; this raises the question about their legitimacy. Schleiermacher, in accordance with the verbal nature of thought, transforms the a priori conditions of the knowlege into linguistic conditions and replaces a logic-transcendental universality with a linguistic universality. It ensures that knowledge is communicable and that it founds a community of knowledge. Schleiermacher's contribution obviously predates the linguistic turn. As his (...) dialectic shows, the human being becomes aware of itself in the world through language. Language operates at the very core of access to the truth about things and, at the same time, supports the movement to identity, which is the human being's life task. (shrink)

The humanism and the end of philosophy. The humanism is a topic of the contemporary thought. It pretends to be the only defence of the human being in the time of the scientific rationality, without being able to offer a positive content about the essence of the man. With special attention to the Heidegger's Letter on the "humanism", this paper shows the paradoxes of the humanism after the end of philosophy.

The purpose of this work is to show the Kantian root of the concept of subjectivity as shown by Schleiermacher in the Monologen. The division between nature and freedom effectuated by critical philosophy renders possible the links between morality and creativity, exteriority and interiority which demand a peculiar mode of knowledge.

Philosophy is in Polo's view, a living intelligence, an exerted activity. It is always current because it pursuits a knowledge unconcluded by nature. Reason overcomes history if we understand philosophy as a reconsideration of the basic subjets.

este artículo analiza la relevancia creciente de los escritos inéditos de los pensadores en la investigación en filosofía. Esta nueva orientación del estudio de la filosofía plantea, al menos, dos cuestiones: ¿Cuál es el interés filosófico del legado póstumo de un pensador? Y, en concreto, ¿por qué despiertan las lecciones y notas de Heidegger tanto entusiasmo investigador como los libros y ensayos que publicó en vida?

In his dialectic, Schleiermacher proposes a view of cognitive activity in which the difficulties inherent in a vision of knowledge defined as original spontaneity come to light. At the origin of rationality, determination is also present, but not as a determination which limits or conditions, rather as a symbol of spontaneity and freedom, which is still insufficient in some aspects. Finding out what these insufficiencies consist in is a way of picking up the problematic tension between the spontaneous and the (...) receptive, the extent of which goes beyond the limits of epistemology.This paper explores Schleiermacher's transformation of the tension between spontaneity and receptivity in the opposition between the general and the individual, insofar as this tension is articulated by the relationship between thought and language.This paper explores Schleiermacher's transformation of the tension between spontaneity and receptivity in the opposition between the general and the individual, insofar as this tension is articulated by the relationship between thought and language. (shrink)