By Werner Marx
Heidegger and the culture
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The vintage perception of human transcendental cognizance assumes its self-supporting existential prestige in the horizon of life-world, nature and earth. but this assumed absoluteness doesn't entail the character of its powers, neither their constitutive strength. This latter demand an existential resource achieving past the generative life-world community.
1 technological know-how and man
2 technology and phenomenology
3 The plan of this work
4 'Geographical phenomenology'
5 The disciplinary context
PART I GEOGRAPHY and conventional METAPHYSICS
Geographical discourse and its vital themes
6 simple recommendations of technology and the strategy acceptable to ontology
7 Objectivism and subjectivism
8 Positivism and naturalism
8a The a-historical nature of positivism
8b The Enlightenment and positivism
8c Naturalism and idealism
9 Kantian ontology of fabric nature
10 Conceptions of actual house and geography
10a The emergence of geography as an summary, theoretical science
10b Social physics
11 actual house, cognitive behaviouralism and the flip to subjectivity
12 The mode of being attribute of geographical objects
PART II GEOGRAPHY AND PHENOMENOLOGY
The interpretation of phenomenology in geography
13 The phenomenological foundation of geography
14 Geographical phenomenology
14a Phenomenology and sensible research
15 techniques to geographical phenomenology
15a the mandatory contrast among humanism and geography
16 The view of science
16a Phenomenology as criticism
16b Phenomenology as anti-science
16c The foundational position of phenomenology
16d Phenomena of lived experience
17 The flip to the lifeworld, and the anomaly of floor and object
18 The phenomenological method
Geographical phenomenology: a critique of its foundations
19 The metaphysics of geographical phenomenology
20 Humanism and the confusion of the 'objective' and the 'subjective'
20a Subjectivity and intentionality
20c The 'things themselves', 'consciousness' and 'the challenge of the target world'
21 Geographical phenomenology: its inner critique
21a Phenomenology and standards of validity
22 The flip to Schiitz's constitutive phenomenology and justifying a go back to Husserl
PART III PHENOMENOLOGY AND THE query OF HUMAN SCIENCE
Husserlian phenomenology: the foundational project
23 what's phenomenology?
23a Phenomenology: its origins and foundations
23b The normal attitude
23c Empirical technological know-how and natural science
23d unique intuition
23c Phenomena and intentionality
24 the necessity for phenomenology
24a The problem of distance among technological know-how and life
24b The critique of the confident sciences
24c The constitution of the realm and 'objects' of science
24d Phenomenology and the guiding thought of science
Phenomenology, technological know-how and phenomenological geography
25 Descriptive phenomenology and science
25a Sciences of truth and sciences of essence
25b Descriptive phenomenology
26 Phenomenology, technological know-how and lifeworld
26a The lifeworld ontology
26b The sciences and the lifeworld
26c The technology of the lifeworld
26d Lifeworld and transcendental phenomenology
Towards a primary ontology of science
27 Phenomenology and a primary ontology of science
28 technology and objectivation in geography
28a How does theoretical discovery arise?
28b the standard global and the theoretical attitude
29 the improvement of technology and the idea that of 'progress'
30 Human technology and objectification
31 Rigour and exactitude in science
32 conception and its succeed in and carry over nature and world
33 technological know-how and the lived world
PART IV HUMAN technological know-how, WORLDHOOD, AND SPATIALITY
Implications for the human sciences and a human technological know-how of geography
35 Phenomenology and the technological know-how of geography
36 in the direction of a proper projective human science
37 Husserl and human science
38 in the direction of a proper and a priori 'mathesis of spiritand of humanity'
39 The existential analytic and the human sciences
40 The existential analytic and the 'natural belief of the world' (or lifeworld)
Towards an knowing of human spatiality
41 Geography, global and space
42 global and worldhood
43a The technological view of space
43b The spatiality of the present-at-hand
44 the typical mode of being-in-the-world
45 The spatiality of the ready-to-hand: locations and regions
46 area and science
47 Man's spatiality
48 area and man's spatiality
49 position and house: implications for a neighborhood ontology of spatiality for a geographical human technology
Emmanuel Lévinas est le philosophe de los angeles non-indifférence; il n’est en aucune sorte un philosophe indifférent. Son inquiétude personnelle et engagement politique ont trouvé une expression philosophique dans une quête � deux versants. Dans le versant ontologique, il cherche � montrer que même si l’homme est l’événement de compréhension de l’être, tout l’homme et toute signification ne se réduisent pas � los angeles compréhension de l’être seul.
FranÃ§ois Raffoul techniques the concept that of accountability in a fashion that's distinctive from its conventional interpretation as responsibility of the willful topic. Exploring accountability within the works of Nietzsche, Sartre, Levinas, Heidegger, and Derrida, Raffoul identifies decisive moments within the improvement of the concept that, retrieves its origins, and explores new reflections on it.
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Extra info for Heidegger and the Tradition
As a consequence, Kant's transition from A to B, to wit, to the conclusion that retribution is the only punishment theory capable of treating the criminal as an end, is dubious at best. Indeed, the doubtfulness of this transition from A to B is confirmed in other domains of Kant's theory. An especially grave consideration is that the categorical imperative does not provide for a theory of retribution. The principle ofuniversalizability, according to which the criminal's maxims are to be applied to the criminal herself or himself, provides only a criterion of morality, but not a maxim for realizing the highest good.
11. , section 49, E, 331. 12. Hegel, Philosophy ofRight, 12, section 100. 13. Kant, ME], appendix to Intro. II, 235. 14. Cesare Bonesana di Beccaria, On Crimes and Punishments [Dei Delitti e Delle Pene], trans. H. Paolucci (Indianapolis: Bobbs-Merrill, 1963), section VI. 15. Fichte, GNR (S~ III, pp. 251-520). 16. Ibid. 17. Beccaria, On Crimes and Punishments, section VI. 18. -Ch. Merle, Droit de contraindre et droit de punir de Kant a Hegel (forthcoming). The IIDeduction of the Individual Fichte's Efforts to IIComplete the Jena Wissenschaftslehre ll : ll Hans-Jakob Wilhelm n August 1795, along with the final installment of his Grundlage der gesammten Wissenschaftslehre, Fichte sends a letter to Friedrich Heinrich Jacobi in which he declares: "My absolute I is obviously not the individual; offended courtiers and irritated philosophers have explained me in this way, in order to accuse me of a practical egotism.
I would like to call attention to an excellent article, the focus of which, however, is different from the one adopted here: V. HosIe, 'Was darfund was soIl der Staat bestrafen? Uberlegungen im AnschluB an Fichtes und Hegels Straftheorien" [What is the state permitted and what is the state obligated to punish? Reflections on Fichte's and Hegel's theories of punishment] ,in V. , Die Rechtsphilosophie des deutschen Idealismus (Hamburg: Meiner, 1989), pp. 1-55. For further references to Fichte and Beccaria, see:].
Heidegger and the Tradition by Werner Marx