Download Amo, luego existo: Los filósofos y el amor by Manuel Cruz PDF

By Manuel Cruz

A todo el mundo le gusta estar enamorado, el amor alimenta l. a. fantasía de poder ser otro sin dejar de ser el mismo. Devolvemos a los angeles character amada l. a. imagen exagerada de sus cualidades amplificadas. Sin embargo, nuestra sociedad jalea de puertas para afuera a los enamorados y desconfía de ellos puertas para adentro.
Como el resto de humanos, los grandes pensadores vivieron intensamente, para bien o para mal, el amor. Sin embargo, ellos nos han dejado el legado de todas las rules que tuvieron sobre este sentimiento. ¿Quién no ha sentido amor platónico? ¿Quién no se ha dejado arrastrar por el deseo? ¿Quién no se ha obsesionado con el amado? ¿Cuántas veces nos hemos enamorado de los angeles imagen que nos hacemos de alguien en lugar de l. a. character actual?

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Recall that Hegel suggests that the transcendental unity of apperception and the figurative synthesis are one and the same synthetic unity. ”23 Reason for Hegel, I want to suggest, is neither an epistemic faculty nor an ontological principle. It is the work of synthesis. Although the details of this argument are worked out in the Logic, judgment is the division—­the negation—­of what is immediate whereby its boundary is transgressed and a new boundary is instituted. Negation institutes a boundary between a determination and its now established other.

Negation institutes a boundary between a determination and its now established other. It thereby institutes an alternative unity, a new form of immediacy albeit a mediated immediacy. Patterns of inferences—­the syllogism, the rational—­are the basis for unity in light of this logic of boundary. A totality of relations of negation is gathered together by inferential patterns that thereby institute a concrete determination of reason. Reason can thus be thought of as concrete forms, figures, or shapes of rationality articulated by a process of actualization.

Determinacy thus depends on the relation between receptivity and spontaneity of the mind, which will in turn account for the relation between intuition and concept (a singular representation of sensation and a rule for universal determination of manifold representations into an objective representation). 5 First, he must establish the work of gathering distinctive of sensibility and of unifying distinctive of the understanding, since it is what makes possible taking what is given in sensation as something given and what is determined by concepts as an object of experience (or an event).

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