By Hannah Arendt
Essere fedeli alla realtà delle cose, nel bene e nel male, implica un integrale amore in keeping with l. a. verità e una totale gratitudine in line with il fatto stesso di essere nati.
Una donna è fra i più grandi pensatori del Novecento. according to Hannah Arendt, los angeles riflessione filosofica sull’esistenza è un pensiero secondo, vale a dire che esso deve essere secondo l. a. realtà e venire dopo ciò che l’esperienza suggerisce agli uomini. Dallo stupore e non dal dubbio procede los angeles conoscenza. L’esperienza chiarisce all’uomo los angeles stoffa di cui è fatto e il senso delle sue aspirazioni. Questa raccolta di brani della pensatrice tedesca allieva di Heidegger. Un modo adeguato, anche in step with i non addetti ai lavori, consistent with avvicinarsi a una delle voci più brillanti e contro corrente del pensiero contemporaneo.
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Extra info for Il pensiero secondo: Pagine scelte (i libri dello spirito cristiano)
Example text
The problem of the relations of the soul and body is thus transformed instead of disappearing: now it will be the problem of the relations of consciousness as flux of individual events, of concrete and resistant structures, and that of consciousness as tissue of ideal meanings. The idea of a transcendental philosophy, that is, the idea of consciousness as constituting the universe before it and grasping the objects themselves in an indubitable external experience, seems to us to be a definitive acquisition as the first phase of reflection.
The antinomy 32 THE MERLEAU-PONTY READER of which we are speaking disappears along with its realistic thesis at the level of reflective thought; it is in perceptual knowledge that it has its proper location. Until now critical thought seemed to us to be incontestable. It shows marvelously that the problem of perception does not exist for a consciousness which adheres to objects of reflective thought, that is, to meanings. It is subsequently that it seems necessary to leave it. Having in this way referred the antinomy of perception to the order of life, as Descartes says, or to the order of confused thought, one claims to show that it has no consistency there: if perception conceptualizes itself ever so little and knows what it is saying, it reveals that the experience of passivity is also a construction of the mind.
It is not only the matter of perception which comes off the thing as it were and becomes a content of my individual consciousness. In a certain manner, the form also makes up a part of the psychological individual, or rather is related to it; and this reference is included in its very sense, since it is the form of this or that thing which presents itself to me here and now and since this encounter, which is revealed to me by perception, does not in the least concern the proper nature of the thing and is, on the contrary, an episode of my life.
