By Werner Marx (auth.)
At a time whilst the conventional rules of many fields have misplaced their strength and validity, the duty of philosophy might be to appear again at those conventional ideas and at their inherent determinations and easy difficulties, whereas heeding each indi cation of a transition to anything new, for you to be significantly open for all makes an attempt at "another starting. " A philosophizing which therefore sees its right position "between" culture and one other starting has grasped its personal simple quandary: It is still looking for the genuine although it has no legitimate notion of fact. an idea fact grounded completely in transcendental subjectivity convinces of it not, and the essence of fact because it "occurs" for experiential knowing has now not but been sufficiently decided. A phi losophizing which has understood itself during this means won't are looking to devote itself one-sidedly to at least one place or the opposite. as an alternative it's going to reflect on its job to lie in conserving concept in flux. the current number of essays will be understood as an ex considerable of this type of notion of present-day philosophizing. hence the 1st essay isolates the guiding techniques of the normal philosophy of cause and spirit as they fulfilled themselves in German idealism, on the way to make the normal idea of fact seen and to carry to gentle these simple determinations shaped in yes modern philosophical traits that are both with regards to it or altogether new.
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Extra resources for Reason and World: Between Tradition and Another Beginning
In this way the relation of absolute reflection to the manifesting determined being of language determines itself for us out of the basic movement of spirit. However, a serious objection can be raised against this determination: One might be inclined to ask whether the character of language as a manifestation - this "ex- REASON AND LANGUAGE 43 ternal element" - does not itself constitute a being-other which is such that it cannot be retrieved or sublated. After all, the words must remain sounding entities and the remembered names must remain present in an external manner, as a sphere of "objectivity" in the memory.
16 The "determined being" of language acts as a "contagion" in which each I, as a "this," passes immediately into the unity for which it is, and becomes thereby "general" self-consciousness (cf. Phiinomenologie des Geistes, pp. ). The form of the language as determined being is responsible for the fact that language is "perceived" (pp. 362-63, 458), that it is a "call which resounds in all representing beings" (Propiideutik, par. 159). , par. 459, p. 346). Here various aspects of this "determined being" of language are treated within the special context of the theoretical spirit focusing on its own determinations.
474, 476. According to Gadamer, Hegel's understanding of language remains in "the dimension of that which is expressed (ausgesagt) " (Op. cit. p. " Cf. op. cit. p. 422 and Hegel-Studien, Vol. I, p. 191, 192, 193. On the other hand, Gadamer is of the opinion that in the statement "the horizon of meaning of that which there actually is to say, is veiled with methodical exactness" (Wahrheit und Methode, p. 444, d. also p. 429); d. , p. " REASON AND THE LIFE-WORLD Remarks on Husserl's "Science of the Life-World" * I The late philosophy of Husserl, his science of the life-world, seems ridden with paradox.
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