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Journal articles on the topic 'Transcendentalno'

Author: Grafiati

Published: 5 June 2025

Last updated: 1 August 2025

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1

Stępkowski, Dariusz. "MYŚLENIE TRANSCENDENTALNO-FENOMENOLOGICZNE DIETRICHA BENNERA (PRÓBA ZDEFINIOWANIA)." Forum Pedagogiczne 1, no. 2 (2016): 323–59. http://dx.doi.org/10.21697/fp.2011.2.15.

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W rozważaniach pedagogiczno-filozoficznych Dietricha Bennera widoczne są wielorakie ślady obecności myślenia transcendentalnego i fenomenologicznego. Nadaje im to specyficzny charakter. Głównym celem tego artykułu jest dookreślenie tego charakteru i wskazanie jego wpływu na koncepcję pedagogiki ogólnej.Poniższy tekst składa się z trzech punktów. W pierwszym rozważam możliwość zastosowania fenomenologii filozoficznej do opisu i interpretacji zjawiska wychowania oraz postuluję rozwijanie w pedagogice szeroko rozumianego myślenia fenomenologicznego. Drugi punkt poświęcam przedstawieniu modelu sys

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Petrov, Emanuel, and Šimun Markulin. "Transcendentalno iskustvo skrbi za samoga sebe u kontekstu pandemije COVID-a 19." Crkva u svijetu 56, no. 3 (2021): 507–26. http://dx.doi.org/10.34075/cs.56.3.9.

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Smisao postojanja čovjeka kao osobe jest dioništvo na slobodi i ljubavi. Riječ je o relacijama između osoba, te ih čovjek doživljava u blizini i susretu s drugim osobama. Premda je čovjek slika Boga kao osobe, bivstvovanje između božanskih osoba ipak je na različitoj visini od bivstvovanja čovjeka. Stoga je egzistencijalno bitno da se susret s istinskom ljubavi i slobodom ostvari na ljudskoj razini i u životnom prostoru. U tom smislu Karl Rahner govori o čovjekovu vlastitom iskustvu transcendentalnog nadilaženja i susretu u Božjem samopriopćenju. Čovjek je biće koje u utjelovljenom Logosu, Isu

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Mužić, Paško. "Princip unutarnje svrhovitosti organizma u Kantovoj filozofiji prirode." Filozofska istraživanja 44, no. 3 (2024): 493–511. https://doi.org/10.21464/fi44305.

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Kantov transcendentalni obrat cjelokupne filozofije zahvaća i filozofiju prirode. Cilj njegove metafizike prirode transcendentalno je utemeljenje i izgradnja nove fizike, odnosno nove znanosti uopće. Kantov filozofski projekt ostaje u tom smislu uvelike nedovršen. U spisima iz ostavštine Opus postumum nalazimo da je Kant pokušavao premostiti jaz koji je preostao između apriornih načela čistog uma i posebnih empirijskih zakona. Promišljanjem načela svrhovitosti u prirodi, pojma organizma, ali i pojma života, Kant je nastojao premostiti spomenuti jaz. Ipak, on ostaje dosljedan postavkama iznesen

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TODOROVIĆ, TANJA. "ESTETIČKA ULOGA FANTAZIJE I NOVI STATUS SLIKE KOD HUSERLA." Arhe 18, no. 36 (2022): 153–75. http://dx.doi.org/10.19090/arhe.2021.36.153-175.

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Za Huserla pojam fantazije ima mnogostruko značenje. Estetička uloga fantazije je samo jedna od funkcija koju on ispituje u transcendentalnoj analizi čiste svesti. Huserl će porediti imaginaciju i fantaziju. U svojoj analizi on izbegava tradicionalni pojam uobrazilje, Einbildungskraft, i umesto toga se koristi pojmom Phantasie. Novo razumevanje medijacijske uloge slike u perceptivnim i re-prezentacijskim strukturama svesti će omogućiti ovu razliku. On nema sistemski razvijenu estetičku teoriju, ali posredstvom transcendentalno-fenomenološke pozicije razvija posebno mesto estetičke refleksije u

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Apel, Karl-Otto, and Florian Rötzer. "Nie będzie pluralizmu form i sposobów życia bez uniwersalizmu zasad. Wywiad z Karlem-Otto Aplem." Acta Universitatis Lodziensis. Folia Philosophica. Ethica-Aesthetica-Practica, no. 34 (December 30, 2019): 81–103. http://dx.doi.org/10.18778/0208-6107.34.06.

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W wywiadzie z Karlem-Otto Aplem, jaki przeprowadził i w roku 1987 opublikował Florian Rötzer, omówionych zostało szereg wątków rozwijanej przez Apla filozofii transcendentalno-pragmatycznej. Wywiad ukazuje, co było przedmiotem głównych sporów i dyskusji prowadzonych w owym czasie przez tego obrońcę rozumu i racjonalistycznej tradycji w filozofii, który występował przeciwko wszelkiemu radykalnemu sceptycyzmowi i znany był przede wszystkim jako filozof broniący tezy o potrzebie i o możliwości dostarczenia uzasadnienia ostatecznego. Karl-Otto Apel wyjaśnia w tym wywiadzie, jak należy tę tezę rozu

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Filipiak, Magdalena. "Transcendentalno-pragmatyczne uzasadnienie etyki dyskursu i współodpowiedzialności Karla-Otto Apla." Hybris 39, no. 4 (2017): 38–55. http://dx.doi.org/10.18778/1689-4286.39.03.

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7

Milidrag, Predrag. "Toma Akvinski o transcendentalima u De veritate, q. 1, a. 1." Filozofska istraživanja 39, no. 2 (2019): 427–43. http://dx.doi.org/10.21464/fi39209.

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Tekst analizira izvođenje transcendentalnih pojmova Tome Akvinskoga u prvom članku prvog pitanja Raspravljenih pitanja o istini (Questiones disputatae de veritate). Nakon pokazivanja načina na koji je moguće dodavanje biću (ens), detaljno se analiziraju transcendentalni pojmovi res, unum, aliquid, verum i bonum. Pri analizi pojma stvari pokazuje se poseban status bića, naime kao prvotnog, »transcendentalizirajućeg« transcendentala (Cornelio Fabro). U kontekstu verum i bonum, ističe se razlika između istine i dobrog kao transcendentalnih pojmova te istine i dobrog u spoznajnom i etičkom smislu.

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Pavlović, Anto, and Stjepan Štivić. "Religiozno iskustvo s motrišta transcendentalne refleksije i njegova uloga spram kritika metafizike i dokaza za Božje postojanje." Nova prisutnost XV, no. 2 (2017): 195–209. http://dx.doi.org/10.31192/np.15.2.2.

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Može li se tradicionalnim dokazima za Božje postojanje još uvijek pristupati tako da se značajnije ne uzimaju u obzir niti one kritike koje ozbiljno dovode u pitanje metafiziku, a time i dokaze, kao ni moguća uloga nekog oblika religioznog iskustva spram tih kritika? U članku problematiziramo to pitanje, donoseći i analizirajući nekoliko uvida za koje držimo da mogu pridonijeti ispravljanju manjkavosti takvog pristupa. To činimo iz jedne specifične perspektive koju, prema njezinoj filozofskoj podlozi, nazivamo transcendentalno-refleksivna. Nastojimo pokazati da ta perspektiva: a) daje drukčiji

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Łaciak, Piotr. "Kant a problem faktycznego istnienia „Ja myślę”. Próba analizy transcendentalno-egologicznej." Studia z Historii Filozofii 8, no. 2 (2017): 121. http://dx.doi.org/10.12775/szhf.2017.019.

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Łaciak, Piotr. "Od metafizycznej neutralności do metafizyki problemów. Status metafizyki w filozofii Husserla." Ruch Filozoficzny 78, no. 1 (2022): 51–74. http://dx.doi.org/10.12775/rf.2022.003.

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Od metafizycznej neutralności do metafizyki problemów. Status metafizyki w filozofii Husserla  Streszczenie  Artykuł prezentuje przejście filozofii Husserla od psychologii fenomenologicznej do fenomenologii transcendentalnej jako zwrot metafizyczny. Husserlowska fenomenologia przedtranscendentalna jako deskryptywna analiza fenomenów mentalnych wyklucza wszelkie metafizyczne pytania dotyczące istnienia świata zewnętrznego, podczas gdy fenomenologia transcendentalna nie jest metafizycznie neutralna, ponieważ ma za zadanie odsłonięcie ostatecznego sensu świata w jego

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Andrzejuk, Artur. "Epistemologiczne i etyczne aspekty teorii relacji osobowych w Elementarzu metafizyki Mieczysława Gogacza." Roczniki Kulturoznawcze 13, no. 1 (2022): 53–64. http://dx.doi.org/10.18290/rkult22131.4.

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Profesor Mieczysław Gogacz uważa, że własności transcendentalne, przejawiające akt istnienia bytu, są podstawą jedynych realnych relacji, które byt osobowy nawiązuje z innymi bytami. Można więc powiedzieć – korzystając ze znanej formuły Leibniza – że transcendentalia są oknami i drzwiami bytu, gdy „okna” uznamy za poznawanie, a „drzwi” – za działanie. Sposobem, w jaki się to dokonuje są relacje istnieniowe, czyli takie relacje, które według Autora Elementarza metafizyki są wyznaczane przez własności transcendentalne: miłość budująca się na realności (res), wiara wyznaczana przez własność prawd

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Milenković, Ivan. "REKONSTRUKCIJA JEDNOG SPORA: DELEZOVA KRITIKA KANTOVE UPOTREBE ZAJEDNIČKOG ČULA." Kritika: časopis za filozofiju i teoriju društva 3, no. 1 (2022): 35–51. https://doi.org/10.5281/zenodo.6591705.

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Jedan od glavnih Delezovih prigovora Kantu jeste da ovaj nije uspeo transcendentalno polje da oslobodi elemenata empirije, odnosno <em>sensus communisa</em>. Ovaj tekst nastoji da pokaže zbog čega je i na kojim mestima Kantu bilo potrebno da u pomoć prizove <em>sensus communis</em> – naročito u trećoj svojoj Kritici – te zbog čega Delez sensus communis vidi kao skriveni temelj Kantove konstrukcije. Upravo zbog uvođenja <em>sensus communis</em> u argumentaciju Kant, prema Delezu, ne uspeva u istorijskom zadatku filozofije: da započne filozofiju bez pretpostavki, te ostaje zatočeniko

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Rubel, Lee A. "A Survey of Transcendentally Transcendental Functions." American Mathematical Monthly 96, no. 9 (1989): 777. http://dx.doi.org/10.2307/2324840.

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Rubel, Lee A. "A Survey of Transcendentally Transcendental Functions." American Mathematical Monthly 96, no. 9 (1989): 777–88. http://dx.doi.org/10.1080/00029890.1989.11972282.

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Rutkowski, Jacek. "Tomistyczne wątki w "Łowie mądrości jako ćwiczeniu duchowym"." Rocznik Tomistyczny (2024) 13 (December 30, 2024): 291–96. https://doi.org/10.5281/zenodo.14544897.

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This article is aimed at pointing out the Thomistic themes contained in Antoni Śmist’s book <em>&bdquo;Łów mądrości” jako ćwiczenie duchowe. Transcendentalno-anagogiczna interpretacja filozofii Mikołaja Kuzańczyka</em>. The numerosity of Thomistic references throughout the book surpasses the needs induced by simple historical motifs. Antoni Śmist seems to treat Saint Thomas Aquinas not only as a historical reference but also as a representative of <em>philosophia perennis</em> and a permanent discussion partner. In this article are indicated two reasons that could justify su

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Sabolius, Kristupas. "PAMATYTI LAIKĄ." Religija ir kultūra 7, no. 1-2 (2010): 7–24. http://dx.doi.org/10.15388/relig.2010.1.2768.

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Šiame straipsnyje ne tik analizuojant Immanuelio Kanto ir Martino Heideggerio tekstus, bet ir gretinant juos su konkrečiomis „tuščios erdvės“ ir „laiko be įvykių“ pratybomis (pvz., Kazimiro Malevičiaus „Juodojo kvadrato“ stebėjimu), siekiama atskleisti paslėptą, bet esminį vaizduotės vaidmenį transcendentalinėse suvokimo struktūrose. Tokiame kontekste vaizduotė ne tik neturėtų būti suvokiama kaip subjektyvus sugebėjimas, kuris aktyvuoja vidinius regėjimus ir tokiu būdu realizuoja antraeilį, t. y. reproduktyvų, kūrybingumą. Priešingai – įgydama exibitio originaria vaidmenį ir būdama ontologiška

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Bailey, Tom. "Will to Power: Nietzsche's Transcendental Idealism." Journal of Nietzsche Studies 52, no. 2 (2021): 260–89. http://dx.doi.org/10.5325/jnietstud.52.2.0260.

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Abstract This article argues that in Beyond Good and Evil (BGE) Nietzsche defends “will to power” as a transcendentally ideal condition of objectivity, in the sense in which Kant considers, say, space, time, or the concepts of substance and causation to be such conditions. The article shows how Nietzsche's engagement with the transcendental idealist arguments of his Kantian contemporaries leads him to reject naturalism and to adopt a peculiarly transcendental kind of skepticism, which rejects as unjustified the conditions that would make objectivity possible. The article then turns to the argu

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Carl, Brian T. "The Transcendentals and the Divine Names in Thomas Aquinas." American Catholic Philosophical Quarterly 92, no. 2 (2018): 225–47. http://dx.doi.org/10.5840/acpq2018313148.

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Interpreters of Aquinas tend to posit a seamless transition from knowledge of the transcendentals in the abstract to naming God as one, true, and good. Some even suggest that the convertibility of the transcendentals with being implies the unity, truth, and goodness of esse divinum. Others hold simply that the meaning and order of these divine names is founded upon the meaning of the transcendentals. This study: (1) explains why Aquinas avoids “transcendental arguments” for these divine names; (2) argues that truth and goodness, as divine names, are derived not only from the transcendental mea

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Leung, King-Ho. "Transcendentality and Nothingness in Sartre's Atheistic Ontology." Philosophy 95, no. 4 (2020): 471–95. http://dx.doi.org/10.1017/s0031819120000248.

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AbstractThis article offers a reading of Sartre's phenomenological ontology in light of the pre-modern understanding of ‘transcendentals’ as universal properties and predicates of all determinate beings. Drawing on Sartre's transcendental account of nothingness in his early critique of Husserl as well as his discussion of ‘determination as negation’ in Being and Nothingness, this article argues that Sartre's universal predicate of ‘the not’ (le non) could be understood in a similar light to the medieval scholastic conception of transcendentals. But whereas the scholastics saw the transcendenta

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Brook, Andrew. "Kant: Transcendental Mind and Intelligible Mind." Studies in Transcendental Philosophy 5, no. 1-2 (2024): 0. http://dx.doi.org/10.18254/s271326680031476-3.

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Kant talks about a transcendentally necessary mind and, less often, about an intelligible mind. The two characterizations of the mind have similarities. However, there are also important differences. The properties grouped under ‘transcendental’ are cognitive, those grouped under ‘intelligible’ are conative. The properties grouped under ‘transcendental’ are nearly all congenial to cognitive science. Many grouped under ‘intelligible are not.

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Meinert, John. "Peace and the Transcendentals: The Case of Thomas Aquinas." European Journal for the Study of Thomas Aquinas 37, no. 1 (2019): 18–34. http://dx.doi.org/10.2478/ejsta-2019-0002.

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Abstract In both the 20th and 21st centuries, there has been a lively debate concerning beauty’s transcendental status in Aquinas’ thought. Nobody, however, has noticed that this debate can be replicated with peace. Peace’s place vis-à-vis the transcendentals is also ambiguous. This paper argues that peace is not an independent transcendental, but a transcendental of the good. In peace’s positive and negative rationes, union/order and rest/tranquility, it is reduced to the transcendental good. Yet through this reduction, peace adds conceptual content to ens. Inasmuch as something is, it is ord

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DeRoo, Neal. "The Everyday Power of Liturgy: On the Significance of the Transcendental for a Phenomenology of Liturgy." Religions 12, no. 8 (2021): 633. http://dx.doi.org/10.3390/rel12080633.

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The task of this article is to articulate the everyday power of liturgy by clarifying the transcendental significance of ritual action. The paper makes three major claims: first, that liturgical practices function transcendentally, and therefore alter how we experience the world; second, that liturgical practices therefore exercise an immense formative power in our everyday living, including the power to open up or close down the possibility of encountering the sacred in our everyday lives; third, that this power of liturgy can be articulated theoretically through a transcendental phenomenolog

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Jurić, Andrija. "Husserlov pojam čistog Ja." Filozofska istraživanja 43, no. 1 (2023): 75–98. http://dx.doi.org/10.21464/fi43104.

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Autor u članku analizira drugu fazu razvoja Husserlove fenomenološke egologije i prijelaz s neegološke na egološku fenomenologiju. Prihvaćajući neizbježnost čistog Ja kao fenomenološkog reziduuma transcendentalne epoché, nekonstituirane transcendencije u imanenciji i nositelja evidencije stava »Ja jesam«, ono se analizira u svojim glavnim aspektima – kao što su, među ostalim, Ja-pol i Ja-supstrat habitualnosti – te svojstvima koje posjeduje i ulogama koje igra u struji doživljaja čiste svijesti. Tako formulirano, čisto Ja bit će inkorporirano u kasne koncepte transcendentalnog ega i transcende

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Pihlström, Sami J. "Death and the Transcendental Subject." Idealistic Studies 46, no. 3 (2016): 323–39. http://dx.doi.org/10.5840/idstudies201882272.

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This paper discusses the philosophy of death and mortality from a transcendental perspective. I first criticize the metaphysically realistic background assumptions of mainstream analytic approaches to the philosophy of death. Secondly, I defend a transcendentally idealistic approach, drawing attention to how the topic of death can be illuminated by means of the notion of the transcendental subject. Thirdly, I identify a problem in this approach: the transcendental subject needs to recognize its own mortality. Fourthly, I propose a pragmatist way out of this problem. This, however, is no way ou

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Čuljak, Zvonimir. "Kantovi transcendentalni argumenti za Božje postojanje." Nova prisutnost XXI, no. 1 (2023): 5–20. http://dx.doi.org/10.31192/np.21.1.1.

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Kant je u više svojih rasprava iznio pozitivan stav o statusu religijskog vjerovanja i hipotezi Božjeg postojanja. Njegov »jedini mogući argument za demonstraciju Božjeg postojanja« iz »pretkritičkog« razdoblja i argument koji se temelji na »transcendentalnom idealu« iz Kritike čistoga uma po svojoj su strukturi transcendentalni argumenti za Božje postojanje. Njima se hipotezi Božjeg postojanja dodjeljuje status religijskog vjerovanja sa znatnim stupnjem epistemičkog opravdanja i ujedno nužnog eksplanatornog načela.

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Cosgrove, Lisa, and Larry Davidson. "Psychologism and Phenomenological Psychology Revisited, Part II: The Return to Positivity." Journal of Phenomenological Psychology 33, no. 2 (2002): 141–77. http://dx.doi.org/10.1163/15691620260622877.

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AbstractThe last in a series of examinations, this paper articulates Husserl's mature position on the nature of a phenomenologically informed human science. Falling between the naïve positivity of a naturalistic approach to psychology and the transcendental view of consciousness at the base of phenomenological philosophy, we argue that a human scientific psychology—while not itself transcendental in nature needs to re-arise upon the transcendental ground as an empirical—but no longer transcendentally naïve—discipline through Husserl's notion of the "return to positivity." This notion of the re

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Sepúlveda Zambrano, Pedro Horacio. "La complementariedad diferenciada. Acerca del modo de relación de la totalidad de lo (in)condicionado en la lógica transcendental de Kant." Anales del Seminario de Historia de la Filosofía 40, no. 1 (2023): 49–56. http://dx.doi.org/10.5209/ashf.78020.

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Este artículo presenta el modo de relación de la totalidad de lo condicionado y lo incondicionado en la lógica transcendental de Kant. Para ello el argumento reconstruye los elementos que abren el tratamiento de la dialéctica transcendental en la Crítica de la razón pura, es decir, la apariencia ilusoria y las Ideas de la razón. Este modo de leer la doctrina de las síntesis transcendentales de lo condicionado y lo incondicionado exhibe la tesis de la complementariedad diferenciada entre ambas regiones, dando a cada una su derecho, lugar y misión.

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Koszkało, Robert. "Transcendentalne Argumenty Roberta Lockie’go przeciw determinizmowi." Roczniki Filozoficzne 72, no. 2 (2024): 447–63. http://dx.doi.org/10.18290/rf24722.22.

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W artykule najpierw omawiam główne tezy epistemologii Roberta Lockiego, której podstawę stanowi internalizm deontologiczny, antywoluntaryzm doksastyczny i eksternalizm metafizyczny. Następnie przedstawiam jego koncepcję wolności, rozumianą w kategoriach autodeterminacji, oraz wskazuję szereg problemów, do których ta koncepcja prowadzi. W kolejnej części podejmuję próbę pokazania, dlaczego jego argumenty transcendentalne za istnieniem wolności z krytyki deterministy są nieskuteczne. Jeden z głównych wniosków analiz ma postać metafilozoficznego warunku, jaki musi spełnić poprawny argument transc

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Leung, King-Ho. "The one, the true, the good… or not: Badiou, Agamben, and atheistic transcendentality." Continental Philosophy Review 54, no. 1 (2021): 75–97. http://dx.doi.org/10.1007/s11007-020-09526-5.

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AbstractThis article offers a reading of the “transcendental” character of Alain Badiou’s and Giorgio Agamben’s ontologies. While neither Badiou nor Agamben are “transcendental” philosophers in the Kantian sense, this article argues that their respective projects of ontology both recover aspects of the “classical” conception of the transcendentals. Not unlike how pre-modern philosophers conceived of oneness, truth and goodness as transcendental properties of all things, both Badiou’s and Agamben’s ontologies present various structures which can be universally predicated of all being. However,

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Juko, Hrvoje. "Kritika antinomija kao opravdanja uobičajene interpretacije Kantove epistemologije." Obnovljeni život 72., no. 2. (2017): 151–66. http://dx.doi.org/10.31337/oz.72.2.1.

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Transcendentalna idealnost predmeta naše spoznaje bitna je sastavnica Kantove epistemologije — barem njezine uobičajene interpretacije. U članku se tvrdi da (upravo zbog teze o transcendentalnoj idealnosti) uobičajena interpretacija Kantove epistemologije (UIKE) plauzibilno pati od problema nekoherencije i nije jasno opravdana. Na tvrdnju da antinomije daju opravdanje za UIKE u članku se odgovara da bi onda barem jedna antinomija morala biti racionalno–kompulzivna. Međutim nijedna nije. Stoga se zaključuje kako UIKE nije opravdana antinomijama i — ako su antinomije jedino opravdanje za UIKE —

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Ružić, Goran Ž., and Strahinja Đorđević. "Transcendentalne dinamičke sheme vremenskog poretka u svjetlu Zenonove aporije »leteća strijela«." Filozofska istraživanja 44, no. 1 (2024): 109–21. https://doi.org/10.21464/fi44107.

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U Zenonovu »dokazu« nepokretnosti leteće strijele izostavljeno je nešto što će puno stoljeća kasnije Immanuel Kant nazvati dinamičkom transcendentalnom shemom vremenskog poretka. Istraživat ćemo povezanost sheme vremenskog poretka s kategorijama relacije i analogijama iskustva. Problemi koje proizvode Zenonove kinematičke aporije bivaju preformulirani i shodno tome na poseban način rješivi. Greška u Zenonovu zaključivanju jest u tome da jedna dinamička pojava (tj. leteće strijele) koja je supsumirana pod transcendentalnu shemu vremenskog slijeda biva promatrana kao da je podređena samo matemat

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Filipović, Andrija. "Istorija (umetnosti) u uslovima transcendentalnog empirizma / (Art) History under the Conditions of Transcendental Empiricism." AM Journal of Art and Media Studies, no. 4 (December 15, 2013): 18–26. http://dx.doi.org/10.25038/am.v0i4.46.

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This text deals with a critique of molar conception of history and, particularly, art history. Instead of conceptualizing history as linear and teleological, the time and history need to be thought on the basis of passive syntheses of time. Taking passive syntheses of time in account of art history radically changes the status of art historical knowledge, object of that knowledge (works of art) as well as methodology and politics of art history.

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Castilla de Cortázar, Blanca. "Repensar la belleza desde la antropología de Leonardo Polo." Colloquia, Academic Journal of Culture and Thought 6 (December 3, 2019): 107. http://dx.doi.org/10.31207/colloquia.v6i0.76.

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Este trabajo se propone profundizar en la ontología de la belleza, como vía de acceso al conocimiento de la verdad y como fundamento de la moral[1]. Partiendo de la petición que Juan Pablo II hizo a los filósofos de repensar los transcendentales, se parte de que tanto la verdad como el bien, por su relación con la inteligencia y la voluntad son unos transcendentales relativos. Desde aquí la cuestión se centra en la antropología transcendental de Leonardo Polo para indagar el respaldo transcendental de la verdad y el bien. En segundo lugar, se aborda la belleza en cuento armonía, que aúna no so

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Michalska, Anna. "Does Philosophy Require De-Transcendentalization? Habermas, Apel, and the Role of Transcendentals in Philosophical Discourse and Social-Scientific Explanation." Acta Universitatis Lodziensis. Folia Philosophica. Ethica-Aesthetica-Practica, no. 34 (December 30, 2019): 11–30. http://dx.doi.org/10.18778/0208-6107.34.02.

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The heritage of transcendental philosophy, and more specifically its viability when it comes to the problematic of the philosophy of social sciences, has been a key point of dissensus between Jürgen Habermas and Karl-Otto Apel. Whereas Apel has explicitly aimed at a transcendental-pragmatic transformation of philosophy, Habermas has consequently insisted that his formal pragmatics, and the theory of communicative action which is erected upon it, radically de-transcendentalizes the subject. In a word, the disagreement concerns whether transcendental entities have any substantial role to play in

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Bezverkhin, Andrei. "PHENOMENOLOGY OF TAO." Respublica literaria, no. 1 (December 25, 2020): 7–9. http://dx.doi.org/10.47850/10.47850/s.2020.1.1.

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This article makes an attempt at a phenomenological description of the experience of the Tao experience and highlighting the essence of this phenomenon with an epistemological distinction between two levels of description. In the first plan, the metaphysical formulation of the idea of Tao is set as a transcendentally laid first principle of all that exists. The second plane of description formulates the essence of the subjective experience of Tao in transcendental consciousness.

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Buzalic, Alexandru. "Hans-Urs von Balthasar – La théologie de la culture entre la théologie transcendantale et la théologie esthétique." Studia Universitatis Babeș-Bolyai Theologia Catholica 68, no. 1-2 (2023): 27–42. http://dx.doi.org/10.24193/theol.cath.2023.02.

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"Hans-Urs von Balthasar – the Theology of Culture between the Transcendental Theology and the Aesthetic Theology. Von Balthasar is a theologian of the 20th century who proposes an approach in the continuity of patristic traditions and schools of Christian philosophy through a translation of the concept of revelation in a language that sends us towards the aesthetic experience. God, the union of the absolute values Verum and Bonum manifests itself through a theophany that brings out the transcendental category of Pulchrum. God reveals his Glory, the aesthetic experience becoming a mystical, nat

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ALTMANN, Sílvia. "Kant’s idealist realism." Estudos Kantianos [EK] 12, no. 1 (2024): 159. http://dx.doi.org/10.36311/2318-0501/2024.v12n1.p159.

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In the first edition of the Critique of Pure Reason, Kant, criticizing what he calls problematic idealism (which holds that it is impossible to be certain of the existence of things outside of us), distinguishes between two senses of “outside us”, transcendental and empirical: something transcendentally external or outside us is be something that exists as a thing in itself distinct from us; something empirically external or outside us is something in space. The second edition of the Critique introduces a new section entitled Refutation of Idealism which, according to some authors, should be r

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Morozov, Andriy. "Transcendental foundations of ethics: from metaphysics of moral subject to 'transcendentalia' as supreme values." UKRAINIAN CULTURAL STUDIES, no. 2 (11) (2022): 24–33. http://dx.doi.org/10.17721/ucs.2022.2(11).05.

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The article explores the transcendental conditions of the possibility of the Self as a subject of moral consciousness and ethical relations between the Self and the Other. The postmodern methodology of deconstruction of onto-theo-teleo-phallo-logo-centrism, which theoretically makes ethics impossible, is subject to criticism. The need to return to the transcendental way of philosophizing, and in particular – the metaphysics of essence, is substantiated. An ethical relationship appears when the pole of the essential is realized as the pole of the proper. The article deals with the structure of

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Brown, Ryan Michael. "Plato on the Goodness of Difference: The Convertibility of the Transcendentals in the Sophist." Journal of Speculative Philosophy 38, no. 4 (2024): 373–90. https://doi.org/10.5325/jspecphil.38.4.0373.

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ABSTRACT This article argues that Plato’s Sophist can be understood as promoting a rudimentary version of the medieval notion of the “convertibility of the transcendentals,” that is, that there are certain properties of being, such as unity and truth, that have the same extension as being but add conceptual content to being. Histories of the doctrine of the transcendentals tend to trace transcendental thought back no earlier than Aristotle and thus ignore the relevance of Plato generally and the Sophist specifically. This article argues that the Eleatic Stranger’s discourse on the five “greate

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de Boer, Karin. "Transformations of Transcendental Philosophy: Wolff, Kant, and Hegel." Hegel Bulletin 32, no. 1-2 (2011): 50–79. http://dx.doi.org/10.1017/s0263523200000161.

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Kant's philosophy is generally known as transcendental philosophy or transcendental idealism, terms often thought to describe the inquiry into the subjective conditions of empirical knowledge carried out in theCritique of Pure Reason. On this conception of transcendental philosophy Kant is seen to pursue a project very different from both Wolffian metaphysics and Hegelian speculative science. This view is confirmed by scholars who compare Kant's conception of transcendental philosophy to the Scholastics' conception of ‘transcendentals’ such as unity, truth, and perfection. On their account, th

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De Libera, Alain. "D'Avicenne à Averroès, et retour. Sur les sources arabes de la théorie scolastique de l'un transcendantal." Arabic Sciences and Philosophy 4, no. 1 (1994): 141–79. http://dx.doi.org/10.1017/s0957423900001880.

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The scholastic doctrine of transcendentals is inherited from Arabic philosophy to a certain extent. This dependance is clearly illustrated in the construction of the problematic of the transcendental one, which is identical with being, and of the numerical one, which is not. The scholastic discussion as a whole reproduces the major themes of Avicenna's position, then of Averroes' criticism of Avicenna. This article attempts to reconstruct the complex of questions, topics, and arguments which constitute this problematic by tracing its evolution through the analysis of anonymous sophismata and o

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Hopkins, Burt C. "Numerical Identity and the Constitution of Transcendence in Transcendental Phenomenology." Research in Phenomenology 46, no. 2 (2016): 205–20. http://dx.doi.org/10.1163/15691640-12341336.

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I investigate the phenomenological significance of Husserl’s appeal to the “numerical identity” of irreality as it appears in recollected manifolds of lived-experience in his mature account of the transcendental constitution of transcendence and find it wanting. I show that what is at stake for Husserl in this appeal is the descriptive mark that exhibits the distinction between a unit of meaning as it is constituted in psychologically determined lived-experience and as it is constituted in lived-experience that is determined transcendentally. In other words, I show that numerical identity func

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Briedis, Mindaugas. "P. Tillicho ontologija ir I. Kanto transcendentalinė filosofija." Problemos 66 (September 29, 2014): 32–41. http://dx.doi.org/10.15388/problemos.2004.66.6631.

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Vienas žymiausių XX a. religijos filosofų Paulis Tillichas savo sisteminėje teologijoje kritikuoja Kanto nustatytą transcendentalinį horizontą (pažinimo ribas). Kita vertus, konstruodamas tikrovės sampratą, jis pasinaudoja Kanto kategorine analize bei metafizikos kritika. Taigi Tillicho požiūris į Kanto epistemologiją yra polemiškas ir reikalauja gilesnės analizės. Kaip ir Kantas, Tillichas kelia klausimą, ką reiškia egzistuoti ir kaip ši egzistencija susijusi su Dievu. Nors Kanto transcendentalinė dialektika pagrindžia negalimybę įrodyti Dievą intelektinėmis operacijomis, protas gali mąstyti

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LLAMAS ROIG, Vicente. "Fragmentary Metaphysics of the Transcendentals in the Thought of Durandus of Saint-Pourçain." Revista Española de Filosofía Medieval 24 (November 24, 2017): 159. http://dx.doi.org/10.21071/refime.v24i.10457.

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Throughout scattered passages in Quodlibeta Avenionensia and the comments on Liber Sententiarum we can reconstruct the hardly explored core of some metaphysics of the transcendentals in the thought of Durandus of Saint-Pourçain. Bonum: an extrinsic denomination of the entity diverted from the distinctions of negotiantis et ratiocinantis reason, which would redefine evil as disconvenientia, without dismissing its definition as privation of good. The relative being of truth as the relationship of the thing with itself according to its intellective being and its effective real being, or the chara

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Pakalski, Dariusz. "Eduard von Hartmann i uzasadnienie realizmu transcendentalnego w świetle teorii poznania Kanta." Humanistyka i Przyrodoznawstwo, no. 20 (September 3, 2018): 233–43. http://dx.doi.org/10.31648/hip.495.

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    Artykuł dotyczy problemu obiektywnej realności poznania w ujęciu E. v. Hartmanna. Autor Filozofii nieświadomego krytykuje koncepcję Kanta z pierwszego wydania Krytyki czystego rozumu uważając, że kluczowe pojęcia zjawiska, przedmiotu i podmiotu transcendentalnego posiadają w niej realność tylko subiektywną. Z tej perspektywy określa epistemologię Kanta jako iluzjonizm. Realność obiektywną Hartmann przypisuje w swym systemie przedstawieniom powstałym na zasadzie przyczynowości nie transcendentalnej, lecz transcendentnej. U jej źródła leży wola produkująca przedstawie

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Krijnen, Christian. "Kants Konzeption kosmologischer Freiheit – ein metaphysischer Rest?" Revista de Estudios Kantianos 2, no. 2 (2017): 179. http://dx.doi.org/10.7203/rek.2.2.10407.

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The German idealists were of the opinion that Kant’s transcendental turn has unfettered a revolution in philosophical thought that needs to be completed by addressing critically the presuppositions or ‘foundations’ of Kant’s philosophy itself. To these presuppositions belong Kant’s architectonic of reason in general and the role the concept of freedom has within it in particular. It is shown that Kant’s cosmological or transcendental freedom does not so much establishes a secure starting point for further elaborations within the realm of practical philosophy but should primarily be taken as a

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Shaddock, Justin B. "Kant’s Neglected Alternative and the Unavoidable Need for the Transcendental Deduction." Kantian Review 24, no. 1 (2019): 127–52. http://dx.doi.org/10.1017/s1369415418000559.

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AbstractThe problem of Kant’s Neglected Alternative is that while his Aesthetic provides an argument that space and time are empirically real – in applying to all appearances – its argument seems to fall short of the conclusion that space and time are transcendentally ideal, in not applying to any things in themselves. By considering an overlooked passage in which Kant explains why his Transcendental Deduction is ‘unavoidably necessary’, I argue that it is not solely in his Aesthetic but more so in his Deduction where he intends to provide his argument for the transcendental ideality of space

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Laketa, Saša. "Problem općenitosti, nužnosti i preciznosti spoznaje sagledan u svjetlu Kantova konstruktivističkog pristupa geometriji." Filozofska istraživanja 44, no. 2 (2024): 311–30. https://doi.org/10.21464/fi44205.

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Spoznajni konsenzus o deduktivnoj konzistentnosti i koherentnosti konstruktivnih geometrijskih pojmova i o njihovoj naknadnoj, preciznoj, primjeni u oblasti iskustva, rezultat je, tvrdi Kant, transcendentalnog idealiteta prostora i vremena i na njemu utemeljene distinkcije između fenomenalne stvarnosti i stvarnosti po sebi. Svi predmeti mogućeg iskustva neizostavno se percipiraju u općenitim i nužnim prostorno-vremenskim relacijama i to je ujedno i uvjet mogućnosti općenite, nužne i precizne primjene geometrijskih principa u oblasti iskustva. U radu ćemo se u određenoj mjeri složiti sa stavom

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Vollet, Lucas. "A REINCIDÊNCIA DO PROBLEMA DA REALIDADE EXTERIOR: DISCUSSÕES SOBRE A VERSÃO TRANSCENDENTAL DO IDEALISMO." Síntese: Revista de Filosofia 41, no. 130 (2015): 201. http://dx.doi.org/10.20911/21769389v41n130p201-216/2014.

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O presente artigo pretende discutir as consequências da apropriação do idealismo feita por Kant, revestindo-o com o caráter transcendental. Depois de examinar as posições de Allison e Strawson a respeito da realidade da coisa-em-si, defendemos que o idealismo, transformado pela sua versão transcendental, deixa de ser um instrumento da filosofia cética ou racionalista (segundo a qual a realidade exterior ou não existe, ou só existe para uma intuição de Deus), para ser o instrumento de uma interpretação não dogmática da filosofia, onde a questão metafísica fundamental não é mais vista como soluc

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VLAŠKI, STANKO. "FILOZOFSKO-POVESNA MISAO NOVALISA I FRIDRIHA ŠLEGELA." ARHE 11, no. 21 (2015): 149. http://dx.doi.org/10.19090/arhe.2014.21.149-167.

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Način pristupanja fragmentima o povesti i istoriji predstavnika ranog nemačkog romantizma nameće se kao presudni činilac u recepciji romantizma kao relativno zaokruživog duhovnog strujanja. Autor romantičarskoj fragmentarnosti pristupa posredstvom dela Novalisa i Fridriha Šlegela, a na tragu teze o imanenciji unikatnog pojma vremena i povesti u fragmentu romantičara propituje se priroda romantičarskih poetskih i diskurzivnih opažaja o smislu epizoda iz prošlosti ljudskog roda, kao i o odlikama sadašnjice i karakteru svrha ka kojima teži ljudska budućnost. Romantizovano vreme i povest se pritom

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