Search results for "TRANSCEND"

The Body as the Union of the Psychic and the Physical in Bergson and Merleau-Ponty

1991

Within the framework of the theme of the First World Congress of Phenomenology “Fifty Years after Husserl: the Legacy of Husserl and Contemporary Phenomenology,” I wish to set forth in this brief article some reflections on the phenomenology of the body in Bergson and Merleau-Ponty. This analysis is not aimed directly at possible similarities and divergences between Bergson and Husserl.1 I have concentrated upon one of their heirs, Merleau-Ponty. I consider that the phenomenological method can throw light on the perennial problem of anthropology: the relationships between the psychic and the physical. On the other hand, as a student of Bergsonian thought, I would like to point out the simil…

Negative Platonism and Maximal Existence in the Thought of Jan Patocka

2010

According to Jan Patocka’s “negative Platonism,” ordinary, or “positive” Platonism makes a fundamental mistake in formulating Plato’s true “discovery,” i.e., the Idea, as a non-objective determination of objectivity, in terms of an ideal object that sensible objects are supposed to imitate. Does this mean that Plato himself misunderstood the epimeleia tēs psychēs and human self-knowledge (exetasis)? Analogously, Patocka states that “classical phenomenology fell victim to its own discoveries and their imprecise formulation.” Is this due to the transcendental subjectivism of Husserlian thought or, rather, to the fact that Husserl could theorize only the modes of givenness of an object? These …

Transcendental lattices of some K 3-surfaces

2008

In a previous paper, (S2), we described six families of K3-surfaces with Picard- number 19, and we identified surfaces with Picard-number 20. In these notes we classify some of the surfaces by computing their transcendental lattices. Moreover we show that the surfaces with Picard-number 19 are birational to a Kummer surface which is the quotient of a non-product type abelian surface by an involution.

Mecanismo y teleología en la Lógica de Hegel

2016

<p class='p1'>¿Cómo hay que entender la tesis de Hegel en la Lógica de que “la teleología es la verdad del mecanismo”? La afirmó contra Kant, desde luego; a saber, contra la posibilidad de que lo que parece teleológico sea sólo mecánico; pero no en el sentido de un compromiso dogmático con la realidad de fines naturales y tampoco en el de una refutación del mecanicismo como la que Fichte busca con su radicalización de la filosofía trascendental. Aquí se examina qué posibilidades quedan abiertas cuando se cierran aquéllas.</p>

Les Temps modernes et le tournant transcendantal. Blumenberg, Kant et la question du monde

2012

International audience; Blumenberg’s phenomenology of the history of concepts couldn’t overlook Kantian inventions to escape the dead ends of metaphysics. Kant constitutes a decisive help in mapping the ruptures of Modern Age. On the one hand, the cosmogonical essays of the precritical period illustrate reason’s typically modern self-assertion. On the other hand, the transcendental turn stands for a radicalization of Modern Age towards the Enlightenment. But Blumenberg also pays attention to what, in Kant, disturbs the modern project of reason’s self-authorization. Transcendental philosophy always calls for a new beginning, because it anticipates its possible failure.

Free differential Galois groups

2019

We study the structure of the absolute differential Galois group of a rational function field over an algebraically closed field of characteristic zero. In particular, we relate the behavior of differential embedding problems to the condition that the absolute differential Galois group is free as a proalgebraic group. Building on this, we prove Matzat's freeness conjecture in the case that the field of constants is algebraically closed of countably infinite transcendence degree over the rationals. This is the first known case of the twenty year old conjecture.

The current status of research on Kant´s Transcendental Deduction

2018

In this paper I provide an overview of the latest research on Kant’s Transcendental Deduction, from the last 20 years or so, including a non-exhaustive bibliography. I also reflect on the question why in that period there has up until now been so little recent book-length work dedicated to the Deduction, on so-called ‘analytical’ approaches to reading Kant and the Deduction in particular, and on the related issue of the relevance of both evaluative and historical/hermeneutical interpretations of the Deduction. In the latter part of the essay, I consider the most important desiderata for systematic-interpretatively guided research into the Deduction.

Investigating the relationship between spiritual transcendence, personal religiosity, and mental health in Roman Catholic clergy and nuns.

2022

Impact of Parenting Styles on Adolescents’ Self-Esteem and Internalization of Values in Spain

2007

The relationship of parenting styles with adolescents’ outcomes was analyzed within a sample of Spanish adolescents. A sample of 1456 teenagers from 13 to 16 years of age, of whom 54.3% were females, reported on their parents’ child-rearing practices. The teenagers’ parents were classified into one of four groups (authoritative, authoritarian, indulgent, or neglectful). The adolescents were then contrasted on two different outcomes: (1) priority given to Schwartz’s selftranscendence (universalism and benevolence) and conservation (security, conformity, and tradition) values and (2) level of self-esteem (appraised in five domains: academic, social, emotional, family and physical). The result…

¿Qué podemos pedir a una teoría de la justicia? Algunas consideraciones acerca de un debate entre Amartya Sen y John Rawls

2010

In this paper I try to revise Sen’s thesis about the «transcendental» nature of Rawls’ theory of justice. According to Sen transcendental theories of justice are unnecessary. What we aim at is to justify a series of comparative judgements about two or more states of affairs.We do not strive, unlike Rawls, to form a complete system of moral principles that backs an «ideal just society». I try to show that Sen’s «comparative» account is weak. First of all, Sen does not offer a fair interpretation of Rawls’ theory. In particular, he is wrong when he depicts Rawls’ justice as fairness as a complete and transcendental moral doctrine. Secondly, Sen overlooks the fact that in order to justify comp…