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Choudhury, Masudul Alam. "Res extensa et res cogitans de maqasid as-shari’ah." International Journal of Law and Management 57, no. 6 (2015): 662–93. http://dx.doi.org/10.1108/ijlma-07-2014-0046.
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Purpose – This paper aims to undertake a critical evaluation of the purpose and objective of Islamic Law, namely, maqasid as-shari’ah, as it has evolved in Islamic scholastic experience. But, the greater philosophy and potential of maqasid as-shari’ah within the great design of the monotheistic law, sunnat-Allah, is explained. Such explanation is carried out in the light of the core of Islamic epistemology that directly induces Islamic Law. Design/methodology/approach – This critical evaluation is pursued in the light of the epistemological worldview and its methodical formalism of unity of knowledge contra a differentiated and conflicting view of human experience in rationalism. The episteme of unity of knowledge is Tawhid as the law of everything in the precept of unity as understood by the monotheistic law, sunnat-Allah. In the light of the extendibility of maqasid as-shari’ah across the relationally unifying domain of sunnat-Allah, the potentiality of shari’ah in terms of res extensa (epistemic extension) and res cogitans (cognitive capacity) is discussed. Findings – Various occidental thoughts in this quest for extendibility of the epistemic totality are critically examined by the Tawhidi monotheistic law. The universality of the Tawhidi law of monotheism in respect of its characteristics of res extensa and res cogitans is studied to bring out the potentiality of maqasid as-shari’ah. Thereby, the new vision of inter-systemic extensions across diverse domains of intellection interactively unified together is formalized. This formalism goes beyond the existing limits of maqasid as-shari’ah confined as it is to worldly socioeconomic affairs (muamalat). Research limitations/implications – A much broader investigation is opened up by this paper that can be extended by academic work. Practical implications – The practical support of the criticism against both the idea of shari’ah-compliance and the incomplete implication of maqasid as-shari’ah as presently understood among Islamic scholars is carried out by a detailed empirical work. The extension to the choice of a new financial instrument of Foreign Trade Financing Certificate is introduced. Social implications – The critical discussion launched in reference to the wider meaning, objective and purpose of maqasid as-shari’ah under the epistemology of the Tawhidi methodological worldview results in the substantive understanding of maslaha, well-being. Maslaha as well-being forms the ultimate index of socio-scientific valuation under maqasid as-shari’ah in the light of the Tawhidi epistemological worldview. Thereby, the perspective of socioeconomic development, and more extensively socio-scientific intellection, is brought out as extensively participatory evolutionary process under the principle of unity of knowledge (Tawhidi episteme). Brief examples are invoked to establish this fact. An example of measured multidimensional well-being (maslaha) as the final index of participatory organic relations that maqasid as-shari’ah ought to project in reference to Tawhidi methodological worldview is represented. Originality/value – This is a distinctively original paper in an area that has not been investigated thus far. Besides, much scope for further intellectual investigation is opened up.
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Ávila del Palacio, Alfonso. "C. Ulises Moulines, El desarrollo moderno de la filosofía de la ciencia (1890–2000)." Crítica (México D. F. En línea) 44, no. 132 (2012): 101–20. http://dx.doi.org/10.22201/iifs.18704905e.2012.746.
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King Dávalos, Patricia. "Georg Theiner, Res cogitans extensa. A Philosophical Defense of the Extended Mind Thesis." Crítica (México D. F. En línea) 44, no. 132 (2012): 114–20. http://dx.doi.org/10.22201/iifs.18704905e.2012.752.
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Städtler, Michael. "Von der res cogitans zum Relationengeflecht?" Archiv für Rechts- und Sozialphilosophie 101, no. 4 (2015): 488–500. http://dx.doi.org/10.25162/arsp-2015-0035.
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Schmaltz, Tad M. "Descartes on the Extensions of Space and Time." Analytica - Revista de Filosofia 13, no. 2 (2013): 113–47. http://dx.doi.org/10.35920/arf.v13i2.564.
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Nesse artigo pretendo examinar a distinção atribuída a Descartes, emConversações com Burman, entre, de um lado, a divisibilidade de algo que é por natureza extenso e, de outro, a divisibilidade da duração de algo que é por natureza indivisível. Pretendo mostrar que essa distinção pode ser explicada em termos de uma outra distinção que deriva dos escritos do próprio Descartes, entre a divisibilidade da res extensa em partes substanciais e a divisibilidade da duração temporal da res cogitanse da res extensa em partes modais. AbstractIn this article I wish to consider the distinction, which the Conversation with Burman attributes to Descartes, between the divisibility of something that is extended by nature, on the one hand, and the divisibility of the duration of something that is indivisible by nature, on the other. I intend to show that this distinction can be explained in terms of the further distinction deriving from Descartes's own writings between the divisibility of res extensa into substantial parts and the divisibility of the temporal duration of res cogitans, as well as of res extensa, into modal parts.Recebido em 07/2009Aprovado em 09/2009
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Yap, Ji Lian. "Predictability, certainty, and party autonomy in the sale and supply of goods." Common Law World Review 46, no. 4 (2017): 269–86. http://dx.doi.org/10.1177/1473779517735286.
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Predictability, certainty, and party autonomy are important goals in the development of legal principles. This article will examine these concepts and discuss a theoretical framework by which legal developments can be assessed. This theoretical framework will be applied in order to critically consider recent developments in two key areas relating to the sale and supply of goods, namely the action for price, and the characterization of contracts. In examining the interrelation between case law and legislation in these aspects of Commercial Law, the impact of the recent UK Supreme Court decision in PST Energy 7 Shipping v OW Bunker Malta (The Res Cogitans) will be explored. This landmark case considered several provisions of the UK Sale of Goods Act 1979. Many common law jurisdictions, such as Hong Kong and Singapore, have legislation that is very similar to the UK Sale of Goods Act, and Res Cogitans is thus of great interest and concern to those in such common law jurisdictions, since the courts in these jurisdictions are likely to view Res Cogitans as highly persuasive in the interpretation of similar local legislation. Various law reform options (including those inspired by the Canadian Uniform Sale of Goods Act) and suggestions for the drafting of contractual clauses will then be critically considered, with a view to promoting predictability, certainty, and party autonomy in the law relating to the sale and supply of goods.
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Souza, Felini de. "Dualismo cartesiano." Profanações 7 (June 19, 2020): 207–20. http://dx.doi.org/10.24302/prof.v7i0.2737.
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Res Cogitans e Res Extensa compõem os principais pilares da filosofia de René Descartes. O dualismo cartesiano e suas implicações de união substancial e ao mesmo tempo distinção entre corpo e alma provocam diferentes problemáticas no que se refere a compreensão desta que seria uma ideia “confusa e obscura” de René Descartes. A proposta deste trabalho é por meio da prova da existência da res cogitans e da res extensa traçar o caminho seguido por René Descartes ao estabelecer uma relação entre as duas substâncias, conferindo a elas diferentes atributos por meio dos quais são concebidas. Elementos fundamentais da filosofia racionalista de Descartes, como a dúvida com relação aos dados proveniente dos órgãos dos sentidos, ganham importância ao concebermos e provarmos a existência da alma e do corpo. Com o exemplo do piloto em seu navio, o filósofo francês, diferencia-se de Platão, não considerando o corpo um mero veículo da alma, mas estabelecendo uma relação estreita, como uma mistura de duas substâncias completas. No mais, conclui-se que a discussão acerca do dualismo cartesiano se trata de relacionar corpo e alma como um amalgama único, substâncias unidas, porém distintas que são tomados como a base de todo um sistema filosófico por constituir os seres humanos.
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Jevtic, Rastko. "Descartes’ philosophy of emotion." Theoria, Beograd 65, no. 1 (2022): 21–50. http://dx.doi.org/10.2298/theo2201021j.
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Emotions, or the passions of the soul (as Descartes most frequently calls them), are one of the most complex kinds of ?things? in Descartes? philosophy. They exist as ?sensations in a wider sense?: modes of res cogitans which are generated by ?the close and intimate union? of res cogitans and res extensa in the form of human body. In other words, emotions have both finite substances as their ratio essendi. Therefore, an adequate description of their ontological structure requires the description of the ontological structure of the body, the description of the ontological structure of thought, and the description of their relationship. We shall attempt to carry out such a description by explicating Descartes? most comprehensive definition of passions. However, the situation is even more interesting, since the complexity of passions doesn?t only originate from structural properties, but from functional properties as well. While on the basis of Descartes? text there can be no doubt that he ascribed the motivational function to passions, the situation is not altogether clear when it comes to the representational function. We shall defend the thesis that Descartes? ascribed an axiological kind of representationality to passions, which differs from the representationality that he ascribed to ?ideas in the strict sense?.
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Moore, Henry. "UNCONVENTIONAL “SALES”." Cambridge Law Journal 75, no. 3 (2016): 465–68. http://dx.doi.org/10.1017/s0008197316000738.
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IN business, it is desirable to have certain law that makes good commercial sense, and helpful to know what fundamental concepts like “a contract of sale of goods” actually mean. The Supreme Court in PST Energy 7 Shipping LLC and another v OW Bunker Malta Ltd. and another (“The Res Cogitans”) [2016] UKSC 22 grappled with precisely this question.
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Maia, Januario Sergio Viera Demelo. "RES COGITANS DAN RES EXTENSA SEBAGAI SUBSTANSI PEMBENTUK RUANG DAN WAKTU DALAM TERANG RASIONALISME DESCARTES." JURNAL ILMIAH FALSAFAH: Jurnal Kajian Filsafat, Teologi dan Humaniora 9, no. 2 (2023): 58–68. http://dx.doi.org/10.37567/jif.v9i2.2057.
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Diskursus mengenai ruang dan waktu merupakan persoalan yang senantiasa menjadi polemik di antara banyak filsuf dan para ilmuwan hingga saat ini. Banyak pandangan-pandangan yang bermunculan berkenaan dengan konsep ruang dan waktu. Dalam kesempatan ini akan dibahas secara khusus mengenai pemikiran Rene Descartes tentang ruang dan waktu yang bertitik tolak dari konsep substansi. Penulisan paper ini menggunakan metodologi pendekatan kualitatif-deskriptif dengan menggunakan studi pustaka. Sumber-sumber bacaan yang digunakan kemudian ditelaah berdasarkan hubungannya terhadap kajian fenomena yang dibahas dalam kerangka filsafat. Berdasarkan kajian ini, Descartes secara tidak langsung dengan pemikirannya yang cemerlang telah membangun satu konsep rasionaltas yang sangat menakjubkan, yang terlihat dalam adagiumnya yakni Cogito Ergo Sum yang digunakannya sebagai metode dalam mencari kepastian tentang pengetahuan yang absolut. Descartes kemudian terangsang untuk juga memikirkan tentang ruang dan waktu yang bertitik tolak dari substansi, dan substansi itu kemudian dibagi ke dalam dua sifat utama oleh Descartes, yakni Res Cogitans dan Res Ekstensa. Dari kedua substansi inilah yang menjadikan adanya ruang dan waktu dalam terang rasionalisme Descartes.
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Maia, Januario Sergio Viera Demelo. "RES COGITANS DAN RES EXTENSA SEBAGAI SUBSTANSI PEMBENTUK RUANG DAN WAKTU DALAM TERANG RASIONALISME DESCARTES." Jurnal Borneo Humaniora 6, no. 2 (2023): 56–64. http://dx.doi.org/10.35334/borneo_humaniora.v6i2.3990.
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Wacana tentang ruang dan waktu merupakan isu yang selalu menjadi polemik di kalangan banyak filsuf dan ilmuwan hingga saat ini. Mereka mencoba merumuskan ruang dan waktu secara subyektif. Karena sejatinya keberadaan setiap makhluk tidak akan pernah lepas dari segala macam dikotomi yang ada baik secara spasial maupun non-spasial. Rene Descartes, salah satu filsuf rasionalisme, mengemukakan pandangannya tentang ruang dan waktu yang berangkat dari konsep substansi. Konsep substansi itu sendiri dimaknai sebagai sesuatu yang berdiri sendiri tanpa bantuan apapun. Tujuan dari penelitian ini adalah untuk memahami dengan baik sekaligus membuka cakrawala berpikir dalam mengetahui dan memaknai keberadaan setiap makhluk dan segala aktivitasnya yang ada baik secara spasial maupun non-spasial. Penulisan jurnal ilmiah ini menggunakan metodologi pendekatan kualitatif-deskriptif dengan menggunakan studi pustaka. Sumber bacaan yang digunakan kemudian dikaji berdasarkan hubungannya dengan kajian fenomena yang dibahas dalam kerangka filsafat. Descartes dengan pemikirannya yang cemerlang telah membangun konsep rasionalitas yang sangat mengagumkan, terlihat dalam adagiumnya yaitu Cogito Ergo Sum yang digunakannya sebagai metode dalam mencari kepastian tentang pengetahuan yang mutlak. Melalui adagiumnya, Descartes kemudian dirangsang untuk berpendapat tentang ruang dan waktu yang bertitik tolak dari substansi. Substansi ini kemudian dibagi menjadi dua sifat utama oleh Descartes yaitu (Res Cogitans) merupakan substansi jiwa yang memiliki sifat spiritual dan tidak eksis secara spasial. Sedangkan (Res Ekstensa) adalah zat materi yang memiliki sifat ekspansif, dan ada secara spasial, atau selalu membutuhkan ruang. Dari dua substansi inilah yang membuat ruang dan waktu ada dalam terang rasionalisme Descartes.
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Jesus, Osvaldo Freitas de. "Educação e mundo cotidiano." Educação e Filosofia 1, no. 1 (2009): 11–23. http://dx.doi.org/10.14393/revedfil.v1n1a1986-2017.
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[…] Para Edmund Husserl, "O mundo é a totalidade dos objetos que podem ser conhecidos através da experiência atual, em termos do pensamento teórico”. Dois tipos de ciências teriam acesso a este mundo: as naturais e as sociais. As primeiras ocupar-se-iam do mundo físico e as últimas do mundo social e psicológico. Tudo que estiver fora do universo da experiência não integra este Gesamtinbegriff von Gegenstanden. Este mundo não é a "res extensa" de que falava René Descartes, ao distinguir a res corporea da res cogitans. Ele é, na verdade, a "res victa". Noutras palavras, a natureza e o universo não são o mundo e muito menos o são a mente e as ideias. […] Palavras-chave: Educação; Mundo cotidiano; Husserl; Natureza; Universo.
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Sánchez Mayor, Paula. "Psique es extensa: una mirada deconstructiva de Descartes desde Jean-Luc Nancy." Anales del Seminario de Historia de la Filosofía 41, no. 3 (2024): 653–62. http://dx.doi.org/10.5209/ashf.90131.
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A partir de una nota póstuma de Freud en la que otorga extensión a psique, este artículo reconstruye la lectura que Jean-Luc Nancy hace de la distinción cartesiana entre res cogitans y res extensa. La clave metodológica es la deconstrucción de una división que busca desesperadamente volver a la unidad como garante de la subjetividad moderna. De esta manera, a medida que se cuestiona la propuesta de Descartes, se va perfilando la apuesta de Nancy por un pensamiento del cuerpo que no obedece al principio de unidad y que asume el alma desde la figura del agujero.
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Landi, Emanuele. "Simone Guidi. L’angelo e la macchina. Sulla genesi della res cogitans cartesiana." Biblos, no. 6 (May 5, 2020): 225–28. http://dx.doi.org/10.14195/0870-4112_3-6_13.
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Haver, William. "Soku." differences 34, no. 1 (2023): 252–58. http://dx.doi.org/10.1215/10407391-10435871.
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This essay explores Leo Bersani’s concept of the “continuity of being,” a concept that attempts to overcome the epistemophiliac Cartesian dissociation of res cogitans from res extensa by means of phenomenological considerations of the proximate milieu, as well as a metaphysical intuition of the virtual One-All. The conception of the co-immanence of the One-All and the multiplicity of beings is pertinent to considerations of contemporary pandemics as well as to the climate crisis insofar as it offers neither hermeneutic resolution, policy diktats, or moral judgment, but simply one among many possible points of departure for whatever will count as thinking in whatever future there may be.
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Alvarez Munárriz, L. "FALGUERAS SALINAS, IGNACIO, La "res cogitans" en Espinosa, EUNSA, Pamplona, 1976, 307 págs." Anuario Filosófico 10, no. 1 (2018): 288–90. http://dx.doi.org/10.15581/009.10.30703.
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Rodríguez Pérez, Jezabel. "El "psyché" y el giro fenomenológico-hermenéutico de la ontología." Differenz, no. 2 (2016): 117–34. http://dx.doi.org/10.12795/differenz.2016.i02.07.
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Tras la puesta en suspenso del dualismo ontoepistemológico moderno –definido en virtud de la dicotomía res cogitans-res extensa (en nuestros días reformulada a través del par conceptual mente-cuerpo)–, tres son los frentes que, de manera interrelacionada, se nos abren para analizar la problemática cuestión de la psyché: por un lado, el frente hermenéutico que críticamente rompe con toda clausura semántica o significación heredada de la misma; por otro lado, el frente fenomenológico, que tras la revelación hermenéutica de los prejuicios propicia la descripción de la psyché como fenómeno; por último, el frente ontológico, que dirige nuestra mirada fenomenológica a aquel lugar primigenio en el que acontece lo que Heidegger vino a llamar comprensión preontológica.
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Hernández Mergal, Luis. "La estética de «sensus» y «ratio» en la filosofía de Descartes." Pensamiento. Revista de Investigación e Información Filosófica 76, no. 292 (2021): 1537–50. http://dx.doi.org/10.14422/pen.v76.i292.y2020.009.
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En este trabajo se investigan los conceptos de sensus (sensación, sentimiento) y ratio (razón, proporción) en la filosofía de Descartes, con el propósito de indagar sobre la posibilidad de una unión de ambos conceptos en la obra de arte. El análisis comienza con el Compendio de música, demostrando que algunos conceptos claves del método cartesiano son tanto epistemológicos como estéticos. El problema central sobre la unión de sensus y ratio depende de la respuesta a la interrogante sobre la relación entre res cogitans y res extensa, que se discute en torno al tratado de las Pasiones del alma. Nuestra investigación destaca la contribución de Descartes al posterior desarrollo de la estética del siglo XVIII.
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Gonçalves, Rafael Ramos. "Subjetividade e linguagem na obra de Merleau-Ponty." Psicologia USP 22, no. 3 (2011): 621–34. http://dx.doi.org/10.1590/s0103-65642011005000022.
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A linguagem, produto da atividade social dos seres humanos, é assumida pela Psicologia como um elemento importante no estudo da subjetividade. O presente artigo propõe investigar a importância deste tema a partir da obra do filósofo francês Maurice Merleau-Ponty. O texto encontra-se dividido em duas partes: na primeira são apresentadas reflexões sobre a potência expressiva do corpo e sua importância para a dissolução da oposição entre res cogitans e res extensa nas considerações sobre a constituição do sentido das palavras. Na segunda parte aborda-se a relação entre a fenomenologia da linguagem e a expressividade do corpo, permitindo compreender por que as relações entre subjetividade e linguagem estão radicadas na estrutura do ser-no-mundo.
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Šimić, Krešimir. "Teopoetika." Diacovensia 28, no. 2 (2020): 247–70. http://dx.doi.org/10.31823/d.28.2.5.
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U članku se na temelju analize radova Stanleyja Romainea Hoppera, Amosa Nivena Wildera i Davida LeRoya Millera donose programatske odrednice teopoetike: 1) naša je topologija bitka promijenjena; 2) zapadna se svijest preoblikuje; 3) ono što je važno pri interpretaciji psihička je dubina koja imaginacijskom snagom ostvaruje modalitete identifikacije; 4) naši teo-logoi pripadaju području mitopoetskih iskaza i stoga teo-logos nije teologički, već teo-poetički. Zatim se upozorava na doprinos takvoga projekta (obnova interesa za imaginaciju, korekcija Bultmannova programa demitologizacije i poststrukturalističkoga »zatvaranja« u tekst, pomak prema društveno relevantnoj teologiji, razumijevanju tijela onkraj kartezijanskoga dualizma res extensa – res cogitans, isticanje važnosti doksologije, zahvaljivanja, iskustva i svakodnevnoga). Konačno, upozorava se na potrebnu korekciju projekta teopoetike distingviranjem teološkoga i pjesničkoga diskursa.
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Ortigosa, Andrés. "¿Era verdaderamente necesario para Descartes su dualismo antropológico?" Archivo Teológico Granadino, no. 88 (February 13, 2025): 71–91. https://doi.org/10.47035/atg.2025.88.5774.
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La coherencia del dualismo antropológico cartesiano entre el cuerpo y el alma es difícil de asumir desde su sistema filosófico. Por ello, en esta investigación se indaga por los motivos que le llevaron a mantenerlo. Para ello se presenta a la filosofía de Descartes como un voluntarismo que establece los límites de la razón. Luego se acude a las Meditaciones para comprobar que, aunque Descartes establezca dos entidades (cuerpo como res extensa y alma como res cogitans) también afirma que son una sola unidad. La hipótesis de esta investigación es que Descartes se enroca en su dualismo para justificar por una parte la inmortalidad del alma y, por otra parte, permitir el avance de la ciencia de su época.
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Novita, Lidya, and Yessi Alza. "PENDIDIKAN PERILAKU HIDUP BERSIH DAN SEHAT (PHBS) UNTUK ANAK-ANAK PRA SEKOLAH DI SEKOLAH RES COGITANS PEKANBARU." PITIMAS: Journal of Community Engagement in Health 1, no. 2 (2022): 27–32. http://dx.doi.org/10.36929/pitimas.v1i2.474.
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Kegiatan edukasi perilaku hidup bersih dan sehat (PHBS) untuk anak usia pra sekolah di sekolah Res Cogitans Pekanbaru telah dilakukan. Kegiatan ini mengemukakan edukasi secara menarik dan praktek langsung kepada anak agar anak merasakan pengalaman belajar secara langsung baik melalui gambar, video dan praktek individual. Tujuan dari kegiatan ini adalah meningkatkan pengetahuan dan kesadaran anak usia pra sekolah akan pentingnya perilaku hidup bersih dan sehat dan mengetahui kemampuan anak pra sekolah dalam melakukan kegiatan cuci tangan dan sikat gigi. Metode yang digunakan dalam kegiatan ini adalah dengan mengetahui terlebih dahulu tingkat pengetahuan awal anak tentang PHBS, pembacaan buku cerita terkait gambaran PHBS kepada anak yang dilakukan oleh guru disekolah, pemberian edukasi dari tim pengabdian masyarakat kepada anak melalui video dan gambar, praktek yang dilakukan masing-masing anak melalui alat dan bahan dan evaluasi berupa posttest. Sasaran kegiatan ini adalah anak pra sekolah di sekolah Res Cogitans Pekanbaru. Hasil dari kegiatan ini adalah diperoleh peningkatan pengetahuan anak pra sekolah tentang PHBS dari rata-rata nilai 68 menjadi 85. Hasil praktek diperoleh 87% anak sudah bisa melakukan cuci tangan yang benar dan 78% anak sudah bisa melakukan sikat gigi yang benar. Kegiatan ini memerlukan dukungan pihak sekolah untuk selalu menekankan agar anak-anak melakukan cuci tangan dan sikat gigi dengan langkah yang benar dengan tujuan hal tersebut menjadi suatu kebiasaan anak menuju perilaku hidup sehat. Kegiatan ini diharapkan untuk bisa dikembangkan dengan konsep PHBS yang lainnya seperti UKS dan kebersihan lingkungan.
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Fanaya, Patrícia Fonseca. "Um futuro para a escola: experiências híbridas num mundo complexo." Dialogia, no. 27 (September 18, 2017): 27–39. http://dx.doi.org/10.5585/dialogia.n27.7822.
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O pensamento disjuntivo nasceu com a formulao cartesiana do res cogitans e res extensa e foi institucionalizado pelo dualismo moderno tanto na filosofia quanto na cincia, deixando como legado o isolamento radical dos saberes. esse dualismo que ainda est na base do modelo de educao adotado hoje, em pleno sculo XXI, num mundo no qual a complexidade s cresce, e a experincia humana com a assim chamada realidade est se hibridizando. O objetivo deste artigo discutir qual o espao de mudana que existe a partir dessa concepo de mundo ordeiro, previsvel e estvel; e, ainda, no que tange especificamente ao tema escola-sociedade, apontar como possvel transformar essa relao a fim de que ela se torne mais significativa no contexto hipercomplexo em que vivemos.
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Furlan, Reinaldo. "A noção de consciência n' A Estrutura do Comportamento (Merleau-Ponty)." Psicologia USP 12, no. 1 (2001): 11–31. http://dx.doi.org/10.1590/s0103-65642001000100002.
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O objetivo deste trabalho é apresentar a noção de "consciência" na filosofia de Merleau-Ponty, a partir d' A Estrutura do Comportamento, obra na qual Merleau-Ponty não se furta a uma análise da biologia para marcar a passagem para a ordem simbólica ou humana. Nesta obra, privilegia-se a noção de "estrutura" como alternativa às dicotomias da metafísica clássica entre sujeito e objeto (res cogitans e res extensa), procurando com isso a uma só vez entender a integração e as rupturas entre as diferentes ordens de fenômenos (físico, vital e humano). A vantagem da noção de estrutura também seria a possibilidade de apreender a consciência em situação, a emergência de sentido anterior à consciência de si e do mundo.
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Rozo, Jairo A., and Andrés M. Perez-Acosta. "Editorial: la evolución y el desarrollo de la cognición animal en la comprensión de la mente humana." Tesis Psicológica 13, no. 2 (2019): 1–7. http://dx.doi.org/10.37511/tesis.v13n2a1.
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Los seres humanos tenemos comportamiento, cognición y emociones, gracias a que somos animales. Sin embargo, durante milenios, la psicología filosófica occidental se vio atrapada en un miope solipsismo. Por ejemplo, en el dualismo cartesiano, los seres humanos se distinguieron de los animales justamente por su capacidad de pensamiento consciente (res cogitans), mientras que los animales se restringieron a ser concebidos como máquinas fisiológicas (res extensa) que funcionan por reflejo. Esta visión jerárquica hace parte de las metáforas pre-darwinianas de la evolución -scala naturae- que seguían la tradición Aristotélica y Tomasina (Rozo, Carrillo & Pérez-Acosta, 2018), que concebía a los humanos por encima de los animales, las plantas y los objetos inanimados; en segundo lugar después de Dios. Este orden, condujo a teólogos y filósofos empiristas o racionalistas a compartir el narcisismo antropocéntrico.
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TRUCCO, EMANUELA, EMANUELA TRUCCO, and MAURIZIO MAMIANI. "NEWTON E I FENOMENI DELLA VITA." Nuncius 6, no. 1 (1991): 69–96. http://dx.doi.org/10.1163/182539191x00047.
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Abstracttitle SUMMARY /title There is plain evidence that the De motu et sensatione Animalium and De vita morte vegetabili, here edited, are two drafts of an intended appendix for the second edition (1713) of Newton's Principia. In these manuscripts, Newton is explaining by means of electrical attraction a large class of phenomena: the cohesion of the small particles of bodies, the sensation and movement of animals, the fermentation and the chemical qualities that distinguish inorganic from organic matter. Newton is attempting to overwhelm the Cartesian dualism between res cogitans and res extensa by proposing electric spirit as a medium that unifies mind and body. After a first attempt of considering electricity in its own action, Newton is compelled by analogy among electric attraction, light and heat towards more and more unverifiable hypotheses.
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Cofano, Luciano. "Neurobiologia della mente relazionale." RUOLO TERAPEUTICO (IL), no. 121 (October 2012): 21–40. http://dx.doi.org/10.3280/rt2012-121003.
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Il pensiero dei vari autori e le ricerche in campo psicologico, neurobiologico e filosofico dagli ultimi decenni del Novecento a oggi, hanno consentito, in modo sempre piů determinante, il superamento del secolare dualismo mente-corpo e della cartesiana distinzione tra res cogitans e res extensa, tra scienze dello spirito e scienze della natura, ponendo come fondamento e sviluppo delle funzioni mentali l'interazione uomo-ambiente che, in una prospettiva fenomenologica, risolve anche l'antitesi tra innatismo e ambientalismo. La mente dell'uomo, quale espressione della sua originaria apertura al mondo, attraverso un processo di auto-organizzazione (Edgar Morin) va strutturando le proprie modalitŕ di relazione con l'ambiente esistenziale, mentre l'esperienza vissuta determina lo sviluppo e l'organizzazione dei dispositivi neurobiologici geneticamente predisposti (darwinismo neuronale di Gerald Edelman, embodiment di Francisco Varela). L'autore riporta alcune recenti acquisizioni delle neuroscienze sulla neuroplasticitŕ dei sistemi neuronali che testimoniano la struttura intimamente relazionale della mente umana.
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Furlan, Reinaldo. "Objetivismo, intelectualismo e experiência do corpo próprio." Natureza Humana - Revista Internacional de Filosofia e Psicanálise 3, no. 2 (2024): 289–314. https://doi.org/10.59539/2175-2834-v3n2-712.
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A experiência do corpo próprio desempenha, na filosofia de Merleau-Ponty, o papel de subversão das categorias da metafísica clássica entre sujeito e objeto. Mais especificamente, das antinomias cartesianas entre pensamento (res cogitans) e extensão (res extensa). Nesse sentido, existe-se como coisa ou como pensamento e, com isso, toda sorte de dicotomias herdadas dessa metafísica, sobretudo a grande dificuldade em articular o que é pura extensão, relações externas entre partes e processos objetivos do mundo físico, com a consciência, que é "inextensa", que parece não ocupar lugar algum, a despeito de sua articulação e dependência com os processos do mundo físico (o cérebro). O objetivo deste artigo é apresentar, da Fenomenologia da percepção, a análise de três exemplos nos quais Merleau-Ponty procura superar essas dicotomias, ultrapassando a concepção objetivista de corpo a partir da própria fisiologia. Palavras-chave : Merleau-Ponty; Fenomenologia; Corpo.
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Puma-Romero, Manuel J. "La neurociencia y el repensar neurofilosófico en la solución del problema cuerpo-mente." Revista de Neuro-Psiquiatria 84, no. 3 (2021): 205–18. http://dx.doi.org/10.20453/rnp.v84i3.4036.
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La relación entre el cuerpo y la mente ha sido y es un dilema que persiste hasta hoy tras siglos de continua discusión. Tanto los filósofos como los médicos han expuesto y defendido diversas teorías sobre este tema, planteando infinidad de interrogantes y varias escuelas de pensamiento que buscan dar respuesta al problema. Esta investigación se basa en la pregunta: Si entendemos los orígenes de la relación entre cuerpo y mente, ¿encontraríamos las soluciones en la neurociencia y la neurofilosofía?. Se estudia la etimología de los términos, principalmente los prefijos “neuros” y “psique”, para ahondar en la concepción cartesiana de la res cogitans y la res extensa. A partir de los siete pasos de la investigación filosófica, el presente ensayo propone dilucidar la esencia de este problema científico y filosófico, contrastando el dualismo y el monismo, considerando los niveles material y espiritual, y endosando el concepto de que la mente es un producto del cerebro.
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Chagas, Eduardo Ferreira. "Feuerbach e Espinosa: deus e natureza, dualismo ou unidade?" Trans/Form/Ação 29, no. 2 (2006): 79–93. http://dx.doi.org/10.1590/s0101-31732006000200007.
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O presente artigo evidencia, por um lado, o mérito da filosofia de Espinosa, pelo fato de haver submetido a oposição das partes e do todo, do corpo e da alma, da matéria e do espírito, à unidade da substância, já que toda parte singular da substância pertence à sua natureza. Por outro lado, destaca a crítica de Feuerbach a Espinosa, porque a filosofia deste é, na verdade, uma filosofia da identidade, que não reconhece, como Hegel também assinala, a substância como espírito e o espírito como substância, e não determina suficientemente a unidade da matéria e do espírito, já que falta a ela a realidade da diferença, da determinidade. Enquanto Espinosa identifica Deus com a natureza (Deus sive natura) e, mediante a natureza divina (a substância), supera a contradição de Descartes entre matéria (res extensa) e espírito (res cogitans), Feuerbach quer, em oposição ao panteísmo, a diferença entre natureza e Deus (aut Deus aut natura).
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Ferraro, José Luís Schifino, and Marcos Villela Pereira. "Uma história do sujeito." Reflexão e Ação 27, no. 1 (2019): 4–18. http://dx.doi.org/10.17058/rea.v27i1.12687.
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Considerando a importância da construção da noção de sujeito operada a partir da Filosofia Moderna, o presente ensaio busca (re)construir uma possibilidade histórica para o mesmo a partir de aportes teóricos da filosofia, da sociologia e da psicanálise. Não se trata aqui de escrever uma história definitiva do sujeito, mas de apontar a diversidade de pensamentos em torno das possibilidades para a sua emergência no entrecruzamento desses três campos do saber. Se é na modernidade que a discussão sobre o sujeito emerge, é na contemporaneidade que passam a ser ampliados e discutidos elementos que dizem respeito aos processos de subjetivação, de tornar-se o sujeito da experiência. Assim, desde a cisão cartesiana entre res cogitans e res extensa, até a perspectiva nietzscheana do sujeito em toda sua vontade de potência, o presente trabalho pretende ilustrar as contribuições de autores das referidas áreas para a compreensão do que este sujeito pode devir-a ser.
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Stettler, Stefany. "Mundo-sem-nós e Nós-sem-mundo." Revista Enunciação 9, no. 1 (2024): 104–21. http://dx.doi.org/10.61378/yeqm7v88.
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The concepts of "world-without-us" and "us-without-world," coined by Eduardo Viveiros de Castro and Déborah Danowski in the work "Há mundo por vir?" (2017), when related to cinematic zombies – creatures challenging Cartesian differentiation between res cogitans and res extensa due to their lack of consciousness, i.e., the inability to recognize the world – prompt the question: what would it be like, borrowing Giorgio Agamben's formulation (2006), if there were neither a world nor humans, without ecosystem and species ceasing to exist? Is it possible to have a world-without-us or us-without-world without the differentiation between Nature and Culture? The hypothesis I intend to explore throughout this text is that, upon investigating the proposed concepts, it may be concluded that contemporary cinematic figures of zombies exist because they mobilize the same dualistic concepts used to differentiate and hierarchize beings that influenced their genesis in the post-colonial folklore of Haiti. To provide an answer to these questions, I propose an investigation into the concepts of "us," "world," and "recognition."
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Arévalo Morales, Marco Tulio. "Hombre y naturaleza: aproximación a la dicotomía." Revista Fe y Libertad 4, no. 1 (2021): 17. http://dx.doi.org/10.55614/27093824.v4i1.93.
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Pareciera que el hombre se encuentra enfrentado a la naturaleza que produce una oposición o lucha entre ambos, la cual llega a la actual crisis ambiental. La razón de esto podría ser la separación que Descartes introdujo en las sustancias finitas y que distingue la res extensa y la es cogitans. Esto llevó las cosas a un enfrentamiento dicotómico. Lo anterior también se apoya en el hecho de que el cuerpo se asocia a la naturaleza o es en nosotros dicha naturaleza —por la extensión— y el alma espiritual Descartes la ve como equivalente a la o sustancia pensante. Por ello se sesga la idea del hombre como dividido en una lucha interior entre su alma y su cuerpo, casi al estilo platónico. Mostar lo anterior es el propósito de este artículo.
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Madrid Casado, Carlos M. "Velázquez y el origen de la modernidad filosófica." Laocoonte. Revista de Estética y Teoría de las Artes, no. 4 (December 12, 2017): 171. http://dx.doi.org/10.7203/laocoonte.0.4.9478.
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Este artículo explora la pintura de Velázquez en relación con el nacimiento de la modernidad. Analizamos, en primer lugar, las interpretaciones al respecto de José Ortega y Gasset, Antonio Machado, José Antonio Maravall y Michel Foucault, que equiparan a Velázquez con Descartes, Kant o Galileo. A continuación, nos detenemos en la comparación entre el Discurso del método y Las meninas, en especial en cómo las tres ideas filosóficas tradicionales (el Ego, el Mundo y Dios) aparecen en cierto modo representadas en el famoso cuadro de Velázquez. Si el lema cartesiano por excelencia era «Cogito, ergo sum», podríamos decir que el lema velazqueño sería «Pingo, ergo sum». Finalmente, concluimos el artículo estudiando hasta qué punto los retratos de Velázquez representan la res cogitans cartesiana, pero también sus afectos e instituciones.
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Fattah, Galuh Nur, Tri Saputra Medhacitto, and Gonalagoda Nanda. "A Critical Comparison between Nāma-Rūpa and Cartesian Dualism: Theravāda Buddhist Anattā as a Critique of Descartes’ Cogito Ergo Sum." Media: Jurnal Filsafat dan Teologi 5, no. 2 (2024): 155–80. http://dx.doi.org/10.53396/media.v5i2.409.
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This research article aims to present a critical study on the comparison between the concepts of nāma-rūpa and Cartesian dualism. Nāma-rūpa is a human metaphysical and epistemological concept in Theravāda Buddhism that divides the human self into non-material (nāma) and material (rūpa) aspects. Cartesian dualism, on the other hand, is a human metaphysical concept proposed by René Descartes that also separates the aspects of human self-formation into non-material (res cogitans) and material (res extensa) components. This research article was conducted using the critical comparison method. Despite the same dualistic perspective, this study found that there are significant differences between these two metaphysical concepts. In the context of nāma-rūpa, it is found that the material and non-material aspects of human substance are in a constant state of change due to the influence of Tiḷakkhaṇa (Three Universal Characteristics or Laws) in Theravāda Buddhism. These characteristics or laws encompass Aniccā (Impermanence), Dukkhā (Suffering), and Anattā (Not Self). Therefore, it is impossible to locate the "I" or "self" as understood in Cartesian dualism, which posits the cogito (the "I who thinks") as something that truly exists.
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Shuttera Pérez, Alejandro Sacbé. "De la retórica mecanicista como principio médico-terapéutico a la explotación económica del cuerpo. Harvey, Descartes y el paradigma disciplinario en Michel Foucault." Revista Filosofía UIS 19, no. 2 (2020): 221–40. http://dx.doi.org/10.18273/revfil.v19n2-2020012.
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Resumen: la historia de la modernidad, como relato de la victoria de la racionalidad humana sobre toda forma de barbarie o superstición, no podría comprenderse adecuadamente sin un fenómeno un tanto paradójico que, antes que definir los estatutos del alma o de la res cogitans, encuentra su fundamento en una problematización de lo corporal. En este artículo examinaremos algunas analogías mecanicistas del cuerpo desde el punto de vista médico-terapéutico, como un sistema compuesto por articulaciones, engranes, flujos, circuitos, mecanismos, etc., con su propia lógica interna e independiente de las leyes del universo. Se esboza una discusión clave para la historia tanto de la fisiología como de la filosofía mecanicista que tiene como exponentes a William Harvey y a René Descartes, para examinar más a fondo algunos presupuestos metafísicos del francés que darán lugar al nacimiento del modelo político de las disciplinas, tal como es analizado por Michel Foucault.
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Bandura, Agnieszka. "Osiemnastowieczna sztuka podróży a formowanie się nowoczesnej koncepcji podmiotu." Studia Philosophica Wratislaviensia 18, no. 2 (2023): 61–75. http://dx.doi.org/10.19195/1895-8001.18.2.3.
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The 17th and 18th centuries were exceptionally important in Western philosophy for the problematization and formation of the modern concept of subjectivity. Conceptions of the subject formulated in that period drew both from the rational, Cartesian tradition, and from the irrational elements that preceded 19th-century Romanticism; they were also anchored in everyday praxis. The explorations of reality, and limitations of one’s ego exposed in the uncommon situation of travel or wandering, fi ll the writing (philosophical and otherwise) of the 18th century. Its proliferation laid the theoretical foundations for the eponymous “art of travelling,” and for conceptions of the subject which were opposed to radical rationalist ones. The attempts to defi ne human being as an “unfi nished project,” becoming itself in the experience of travelling, creating, and being created, rather than a finite and static res cogitans, support the vision of the subject known in contemporary philosophy.
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ABARTAL, KHALID, and SOUMIA BOUTKHIL. "PERCEPTIONS ON NATURE THROUGH THE EPISTEMOLOGIES OF THE NORTH AND SOUTH." Quantum Journal of Social Sciences and Humanities 4, no. 5 (2023): 101–10. http://dx.doi.org/10.55197/qjssh.v4i5.264.
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This study claims that epistemologies of the North and South hold contradictory perceptions vis-à-vis nature. Studying these perceptions is the interest of this present paper since it argues that Northern epistemologies adopt an objectifying visualization of nature compared with Southern epistemologies which hold an earthly centered and biocentric attitude regarding nature. This paper starts from the belief that nature is indispensable for the existence of Man on this planet and, hence, must be preserved for the coming generations. For epistemologies of the North, the research analyzes the work of Descartes who talked about res extensa and res cogitans, Rousseau who discussed the importance of the social contract in the organization of modern societies and Adam Smith who contributed in the development of capitalism. For epistemologies of the South, it refers to terms like pantheism which claims that God is everywhere, sumak kawsay or Pachamama which consider nature and earth as a mother that cares for her children. Utilizing the comparative approach in critiquing the two epistemologies, the research concludes that epistemologies of the South and the North must interfere and interact to learn from each other. This is very important for the development of knowledge in general and the preservation of nature in particular.
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Śliwiński, Tomasz. "Źródła filozofii Descartes'a w myśli św. Augustyna." Acta Universitatis Lodziensis. Folia Philosophica. Ethica-Aesthetica-Practica, no. 24 (January 1, 2011): 45–72. http://dx.doi.org/10.18778/0208-6107.24.04.
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In this article I analyze the similarities between St. Augustine's and Descartes' philosophy. In particular I consider their spiritual conceptions of mind, God, and cognition theory. The most important similarities between both thinkers concern the dualism of substances, cogito/dubito theory, and the conception of immortal human soul, like a thinking thing (res cogitans). Other similarities concern matter conceived as a theoretical construct of extension without thinking, cognition theory and mature knowledge, problems of falsehood and truth, theory of soul and senses perception, theory of mathematical eternal truths, the role of mathematics in nature description, their understanding the biological and spiritual points of view, the relation between human soul and body, limited human and unlimited intellect of God, intention and decision making, and also being and nothingness. The main feature presented in both theories is theocentrism and the role of God. Both conceptions belong to Christian Platonism, then have an anti-Aristotelian character, and can be considered as examples of the philosophy of mind.
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Özdoyran, Güzen. "Yeni Medya’ya Yönelik ‘Yeni’ Yaklaşımlar: Yeni Medya ve Post-Yapısalcılık/Postmodernizm." Etkileşim 2, no. 4 (2019): 186–218. http://dx.doi.org/10.32739/etkilesim.2019.4.70.
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Her ne kadar medium’un kendisi “yeni” olarak tanımlansa da, yeni medya gibi çok boyutlu bir fenomeni hâlâ geleneksel paradigmalar ile kavrama eğilimi oldukça belirgindir. Bu türden geleneksel yaklaşımların söz konusu ortamı, ortamda bulunan nesneleri ve bu ortam dolayımı ile ilişki kuran özneleri doğru bir biçimde kavramamıza ve kavramsallaştırmamıza izin vermediği söylenebilir. Geleneksel yaklaşımın sonucu olarak, Kartezyen terminoloji ile ifade edecek olursak, res extensa’nın tümüyle ortadan kalktığı ve yalnızca res cogitans olarak var olduğumuz bu ortamın, örneğin, merkezsiz yapısı bizlere yeni bir olanak olarak değil ama tehdit olarak görünür. Öte yandan, geleneksel paradigmaların hem dünyayı hem de özneyi kavrama tarzlarındaki krizlerin ortaya çıkardığı yeni bir perspektif olarak post-yapısalcılık, söz konusu krizin dünyadan ya da insandan değil; bizatihi paradigmanın kendisinden kaynaklandığını tartışmaya açar. Böylelikle bu makale, yeni medyayı tartışırken bu tartışmalara tesir eden melankolik ya da karamsar tonun sebebinin de bu ortamın kendine münhasır ontolojisini bir tehdit olarak algılamaktan kaynaklandığını iddia edecektir. Makalenin temel amacı, yeni medyayı analiz ederken Foucault, Derrida, Kristeva ve Zizek gibi post-yapısalcılığın etkili isimlerinin argümanlarını tartışmaya dahil etmek ve böylelikle hem yeni medyanın kendisinden üretilen hem de bu ortamı anlama ve kavramsallaştırma ile ilgili ortaya çıkan “krizleri” anlamlandırmak ve eleştiriye tabi tutmaktır. Böylece özne kategorisinin reddi, yapı-söküm, bilgi/anlamın tekilliği/sabitliği yerine çoğullaşması, metinlerarasılık gibi post-yapısalcılığın merkezi temalarına referans vererek, yeni medyanın post-yapısalcı paradigmanın teknolojik bir tezahürü olduğu iddiası tartışmaya açılacaktır
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Santos, Renato dos. "A ressignificação da percepção e a intersubjetividade em Merleau-Ponty." Griot : Revista de Filosofia 12, no. 2 (2015): 196–2012. http://dx.doi.org/10.31977/grirfi.v12i2.660.
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O objetivo desse artigo é mostrar como a questão da intersubjetividade é pensada por Merleau-Ponty em termos de percepção do outro. Todavia, para que isso seja possível, se faz necessário, primeiramente, contrapor as concepções clássicas da percepção, as quais trataram o fenômeno da percepção ora como um ato da consciência, ora como uma mera ferramenta do corpo. Para Merleau-Ponty, inversamente, a percepção é para nós a fonte da inteligibilidade, é ela a condição de possibilidade para a estruturação do conhecimento. Ademais, para que a existência do outro não se reduza à uma mera projeção do meu pensamento, se faz necessário que concebamos a subjetividade não mais em termos cartesianos, como uma substância (res cogitans), que constrói o exterior com o seu poder de julgar. Mas sim como uma subjetividade corpórea, enraizada no mundo, e que a consciência deixe de ter o estatuto de constituição do objeto e passe a ser consciência perceptiva. Somente assim, portanto, outrem poderá figurar-se em minha percepção, porquanto minha percepção nunca esgota o percebido.
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Guenancia, Pierre. "Descartes philosophe de l’union de l’âme et du corps." KÜLÖNBSÉG 21, no. 1 (2022): 13–33. http://dx.doi.org/10.14232/kulonbseg.2021.21.1.299.
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The following thoughts are not as much about the Cartesian conception of the union between mind and body as they are about the way Descartes, in his philosophy, which he bases entirely on the distinction between res cogitans and res extensa, welcomes a datum that is not of philosophical nature but that is rather a fact attested to by the experience of everyday living. For Descartes, this « tight connection between mind and body » does not contradict the distinction of substances; not because the obviousness of what he calls « the practice of life » would come from an order of things whose natural light, that which ordinarly rules the operations of understanding, would have been taken away, but rather because the experience of everyday living has been previously validated, as if it had delegated its elucidation function to « ordinary senses and conversations ». We will seek to show that feeling (in the broad sense of the latin sensus) does not constitute an order closed in on itself in the same way as, for Pascal, the heart circumscribes an order of things specific to itself and itself only. Feeling is not a rival to understanding but a way to understand and act in a domain where man has to deal with things that are not purely intellectual but also sensory and to imply the existence of a human body surrounded by other bodies, human and not.
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Botero-Cedeño, Eduardo Andrés. "Los principios clásicos-modernos que delimitan los procesos de aprehensión e intervención de la organización social: apuntes desde una perspectiva crítica y compleja." Revista Facultad de Ciencias Económicas 27, no. 1 (2018): 57–66. http://dx.doi.org/10.18359/rfce.3191.
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Resumen: Las reflexiones contenidas en el presente artículo hacen parte de un amplio proceso interpretativo concebido como un proceso de traducción transformadora de referentes teóricos y conceptuales, que revelan las inconsistencias del paradigma clásico-racionalista en relación con la realidad contemporánea. El registro interpretativo resultante remarca el agotamiento de la perspectiva racionalista/mecanicista en un escenario central de la vida humana: las dinámicas de organización antroposocial, denunciando, críticamente, tres principios básicos que han orientado esta perspectiva: 1) una postura epistémica dogmática-nomológica; 2) una ontología fisicalista que a raíz de la distinción res cogitans/res extensa concibe a un ser inmutable en su esencia, y 3) una pragmática simbólica positivista que rechaza cualquier conocimiento que emane de la imaginación, calificándolo como erróneo. Se develan así las limitaciones inherentes a estos tres principios, bajo los cuales se impone una lectura simplista y utilitarista del fenómeno organizacional. Por último, se destacan tres premisas básicas concebidas desde la perspectiva de la complejidad, que al ser prohijadas dentro de la gnosis y la praxis organizacional, permiten trascender de esta lectura: 1) la dinámica sistémica de la organización entendida desde los principios de la entropía y la autopoiesis, define la realidad organizacional en virtud de una dialógica compleja orden/desorden/organización; 2) se rechaza la concepción excluyente de la relación sujeto/objeto y se exalta la equivalencia radical implícita en una noción ontológica generativa, y 3) desarrollar procesos organizacionales del orden antroposocial verdaderamente divergentes requiere de la construcción de expresiones simbólicas disímiles a las instauradas por el paradigma economicista dominante.
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Pacheco Filho, Raul Albino. "Certeza, saber e verdade na práxis de Freud e a orientação para o real formalizada por Lacan." Revista de Psicanálise Stylus, no. 47 (October 22, 2024): 73–87. http://dx.doi.org/10.31683/stylus.v1i47.1070.
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Algumas homologias aproximam Freud de Descartes no que diz respeito à dúvida como via na busca do saber: a dúvida metódica cartesiana e o método da associação livre e interpretação pressupõem, ambos, a destituição do eu como fonte segura e isenta de alienações e equívocos. A partir daí, ambos extraem sua certeza: a existência da res cogitans, no caso de Descartes, e o inconsciente, no caso de Freud. Os dois operam cortes no saber e criam campos anteriormente inexistentes: a ciência moderna e a psicanálise. Mas existem também as dissimetrias, mostra Lacan no Seminário 11. Se o real em Descartes está na báscula do “eu penso” para o “eu existo”, a busca do verdadeiro o leva a recorrer à res infinita: Deus. Já em Freud, a certeza advém da persistência da dúvida, e não de sua eliminação. Há nele um amor pela verdade e uma paixão pelo significante que às vezes o posicionam como mestre da verdade do inconsciente de seus analisantes. Mas, ao não se furtar às decepções com os erros, os tropeços em sua práxis sempre o confrontam com o real: a falta a que o sujeito não pode se furtar. Pretendo refletir sobre como, ao não buscar a garantia de um Grande Outro e não esmorecer em sua busca, Freud resguardou a impotência da verdade no campo da psicanálise. A partir disso, Lacan definiu o real como núcleo de certeza a que todas as ficções remetem sem esgotar e formalizou a disjunção entre saber e verdade. É por isso que, no discurso do analista, esse se sustenta no lugar dominante como semblante de objeto causa do desejo e aloca o saber no lugar da verdade.
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Gazmuri, Maria Del Rosario. "Reflexiones sobre la libertad: aportes de la filosofía de Merleau Ponty." Quién. Revista de filosofía personalista, no. 11 (September 16, 2024): 103–23. http://dx.doi.org/10.69873/aep.i11.117.
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The purpose of this article is to shed light on the question of freedom from the reflections made by Merleau-Ponty, especially in his book Phenomenology of Perception. From a philosophical perspective developed from corporeal roots, this author shows perspectives that free the notion of freedom from the constraints of modernity, whose idea of freedom ends up placing the other as a limit and even an obstacle to freedom itself. To do so, he carries out an anthropological reworking, from which he intends to show the richness of the subject of action, a richness greatly diminished by the notion of Cartesian res cogitans, against which Merleau-Ponty will argue continuously. To show his conception of freedom, we will begin by briefly exposing the problem of the modern notion of freedom – freedom as autonomy – and the characteristics of the subject assumed under this idea. Secondly, we will pose the problem of freedom and circumstances as it is posed in liberal theories and the way Merleau-Ponty poses it. Based on these reflections, we will show how this author understands the subject of action and why this implies, as we will see, a reinterpretation of the notions of nature and deliberation. Finally, we will unfold the concept of freedom of this author, for whom the other is a condition of possibility of freedom itself.
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Sadhukhan, Priyanka. "An Inquiry into the Core Tenets and Philosophical Implications of Sankhya Metaphysics: Unveiling the Nature of Reality and Consciousness." RESEARCH REVIEW International Journal of Multidisciplinary 7, no. 6 (2022): 105–9. http://dx.doi.org/10.31305/rrijm.2022.v07.i06.019.
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There is a strong propensity in the western philosophical tradition to conflate the mind and the conscious self. This tendency is demonstrated in the structure of Descartes’ Meditations, which, despite the extensive criticism it has received over the years, still serves as the most comprehensive and well-articulated statement of the assumptions underpinning the contemporary western conception of mind. Descartes thinks of the mind and self as being one by unhesitatingly identifying the referent of the indexical term “I” with the res cogitans, the thinking substance. Descartes’ well-known dualism between mind and matter is the result of the fact that thinking substance is, of course, metaphysically independent of extended material. Descartes also believes that conscious thought and subjective experience are unquestionably unqualified components of mental substance, and this specific method of classification has infused our conceptual legacy so thoroughly that the boundary he draws seems nearly self-evident. Thoughts and subjective presentations lie on the nonmaterial side of the dividing line, if a dualism with matter is to be entertained. I will provide a general summary of the Indian stance in this essay, as well as examine some of the alternative dualism’s theoretical ramifications and compare them critically to certain contemporary applications of the Cartesian model. The paper’s central thesis is that the traditional Indian distinction between pure consciousness and matter has special philosophical significance, particularly in light of the ongoing debate over the connection between consciousness and mental representation as well as the effort to provide a computational and/or naturalistic account of mentality.
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DERİNÖZ, Berk. "İmmateryalizm ve Algı Perdesi Sorunu Bağlamında Tanrı, Ruh ve Eşyanın Tabiatı Üzerine Bir İnceleme." Eskiyeni, no. 48 (March 28, 2023): 79–93. http://dx.doi.org/10.37697/eskiyeni.1221323.
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Eşyanın tabiatı, nesnelerin tabiatı yahut genel olarak dünyanın tabiatı anlamına gelir. Bu dünyada bulunan herkes, kendisini eşyanın, yani şeylerin/nesnelerin ortasında bulur; hatta vücudu itibariyle o şeylerden/nesnelerden bir tanesidir. İnsanlık varolalı beri eşyanın tabiatı konusu zihinleri kurcalamıştır. İlk filozofların düşüncelerini incelediğimizde, hepsinin eşyanın tabiatı konusunu töz kavramı üzerinden ele aldıklarını, tözü de maddi bir şey olarak tasavvur ettiklerini görürüz. Sonraki dönemlerde eşyanın tabiatının maddi olmadığını imleyen filozoflar olmuşsa da bunu imlemli olarak değil açık açık dile getiren ilk filozof Berkeley olmuştur. Berkeley madde diye bir şeyin aslında olmadığını, bunun yersiz bir inançtan ibaret olduğunu savlar. Bunu gerçekleştirmesine olanak tanıyan ise felsefede algı perdesi sorunu olarak bilinen sorun olmuştur. Söz konusu sorunun temelinde ise Descartes’ın ortaya attığı birtakım argümanlar bulunmaktadır. Berkeley bu argümanları (Locke felsefesi dolayımında) kendisi için bir sıçrama tahtası olarak kullanarak kendi sistemini kurmuştur. Berkeley zihni, tıpkı Descartes'ın düşündüğü gibi, yani uzamı olmayan fakat düşünen, algılayan, bilen bir şey olarak kabul eder. Descartes zihnin varlığını maddenin varlığı ile açıklamaya kalkmanın yanlış olacağını iddia ediyordu, Berkeley de onunla hemfikirdir. Ancak Berkeley daha da ileri giderek maddenin varlığının bütünüyle zihnin varlığına indirgenebileceğini serdeder. Böylelikle eşyanın tabiatı konusunda yepyeni bir tutum ortaya koyar. Biz bu makalenin ilk bölümünde Berkeley'in eşyanın tabiatını 'gayrı-maddi' ile özdeşleştiren felsefesini ve algı perdesi sorununu ele alıp inceleyeceğiz. Makalenin ikinci bölümünde ise, bu minvalde, eşyanın tabiatı ile Tanrı ve ruh arasındaki ilişkiyi ele alıp inceleyeceğiz ve bu amaçla Descartes'ın res cogitans kavramı üzerinde de duracağız. Böylelikle "eşyanın tabiatı nedir?" sorusuna Berkeleyci perspektiften cevap vermeyi ve eşyanın tabiatı ile tanrı ve ruh arasındaki ilişkiye ışık tutmayı deneyeceğiz.
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Kubinjec, Janko. "Establishment of things." Glasnik Advokatske komore Vojvodine 78, no. 9 (2006): 413–41. http://dx.doi.org/10.5937/gakv0608413k.
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Legal concept of person is to be constituted, while the legal concept of thing is to be established. Legal concept of thing is a metaphysical category that shall be differentiated from the positive-legal definition of thing as an empirical phenomenon, as well from the natural thing, which is also as an empirical phenomenon. Legal concept of thing is a spiritual phenomenon, which belongs to the field of objective spirit. The thing is the basis for the entire civil law. The wrong conclusion that civil law starts with ownership and ownership with possession, is based on the so called naturalistic error. For the title, the thing is primarily a freedom for the person, while the mortgage is the border with which the owner is confronted. At the point where freedom overflows from person to thing we have erga omnes effect of property rights. It is not possible to clearly and materially differentiate person from the thing without defining the law as the freedom, and without making this distinction, the persons can also be defined as res cogitans. In the property law, the essence is manifested through the human relationship. In the law of the contracts and torts the thing is neglected up to the point where we come to property, and point where property becomes the claim. If, in addition to that, directly natural refutation of things is produced, we are faced with the legal concept of damages. In the authentic law, the succession is always the concept pertaining to things and only in the non authentic law it may be the concept pertaining to persons.
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Пікуля, Тетяна Олександрівна. "ПРАВОВІ ЦІННОСТІ ПОСТМОДЕРНОЇ СУСПІЛЬНОЇ СВІДОМОСТІ". Дніпровський науковий часопис публічного управління, психології, права, № 5 (30 листопада 2023): 128–31. http://dx.doi.org/10.51547/ppp.dp.ua/2023.5.22.
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У статті наголошується на тому, що у глобалізованому світі постмодерна суспільна свідомість є духовним явищем, засадничим чинником якої виступає предметна чуттєвість, а ключовим засобом – інструментальний розум, який породжує фрагментарне мислення. Через це правосвідомість як частина глобальної суспільної свідомості прагне до деформалізації, адже є принципово антиієрархічною. Глобалізація, яка пов’язана з інформатизацією, інтелектуалізацією суспільства та інтенсифікацією інтеграційних процесів, відбулася одночасно із формуванням постмодерної культури і спричинила зміни в усіх соціальних практиках, в тому числі й у правовідносинах та правосвідомості. Зміни проявилися в атомізації, біфуркаційності, епістемологічній невизначеності. Почалися постмодерні маніпуляції знаками, сенсами й образами. Постмодерна правосвідомість знецінила існуючі норми права, через що почала ґрунтуватися не стільки на розумі, скільки на почуттях і емоціях. За цих умов зазнали нівелювання гіпотези правових норм, розмилися межі регулятивної дії правових диспозицій та формалізувався імперативний характер правових санкцій. У глобалізованому світі постмодерна суспільна свідомість гібридизується. У зв’язку з цим правосвідомість, як частина глобальної суспільної свідомості деконструюється, адже є принципово антиієрархічною й антиаподиктичною, через що модерні визначення права і правосвідомості втрачають свою актуальність. Така особливість сприйняття світу в умовах послаблення цінностей і цілісності детермінує морально-правовий релятивізм, розмиваючи аксіологічні засади правосвідомості. Заперечуючи будь-якого роду норми, традиції, моральні парадигми, постмодерна свідомість розвінчує авторитети будь-якого рангу, зокрема – політико-правові ідеали Модерну, ставлячи під сумнів природу людського існування як «res cogitans», тобто як мислячої реальності, відмовляючи у такий спосіб думці в істинності, а реальності – в існуванні. Це внутрішнє неприйняття однозначності, боротьба з тотальністю знаків і значень відбуваються в добу Постмодерну на всіх рівнях буття. У зв’язку з цим, найбільш коректним розумінням правосвідомості у її співвідношенні зі змістом поняття «глобалізація» буде таке, яке правову свідомість інтерпретує як одну із форм існування права поряд із правовою нормою та правовими відносинами.
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Malivskyi, A. M. "DESCARTES' COMPREHENSION OF HUMAN NATURE IN «DISCOURSE ON THE METHOD»." Anthropological Measurements of Philosophical Research, no. 6 (December 30, 2014): 142–50. https://doi.org/10.15802/ampr2014/35887.
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The <strong>purpose</strong> of the article is to analyze the text "Discourse on the Method" as one of the first experiences of understanding human’s nature in modern age philosophy. The condition of realization the designated purpose is to solve the following problems: 1) To Define the diversity of Descartes position on the issue of essentiality to the true knowledge of human nature; 2) To find out the manner influence of methodology of understanding the mathematical truth to the way of interpretation of human nature; 3) To clarify the question of Descartes awareness of boundaries rationalist methodology in understanding of human nature. <strong>Methodology</strong>. As the methodological base is proposed to use the heuristic potential of phenomenology and existentialism, as well as those publications of foreign Descartes’ researchers of recent times, which introduce the new way for understanding of Descartes’ philosophical heritage. <strong>Scientific novelty</strong>. For the first time ever in the scientific literature Descartes text "Discourse on Method" becomes the object of special attention as a form of deployment the substantial request for the development of the anthropological project. The affinity and heredity of philosophical doctrines of Aristotle and Descartes on the problem of human nature are accented that is the recognition of the key importance of the need for truth in human nature. It is argued that beyond Descartes’ vision there was no limitation of rationalistic methodology during the comprehension of human nature. <strong>Conclusions</strong>. The implemented analysis confirms the validity of the thesis about text of the "Discourse on Method" by Descartes as a request of substantial unfolding of the anthropological project. The determining influence methodology of comprehension the mathematical truths to the way of interpretation of human nature were shown. The fact of Descartes’ awareness the limitation of methodology of mathematics in the understanding of human nature and irreducibility the philosopher’s position to the thesis of the res cogitans was emphasized. The attention of manifestations to the last provides a reasonable basis for the specification of his anthropological searches as going beyond the stereotypes of their era.