Disputed term/author/ism | Author |
Entry |
Reference |
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Res cogitans | Holz | I 25 res cogitans/Holz: The reflexive existence of man, who ideally reproduces the real world, which makes the determination of the relation to reality necessary. >R. Descartes, >res extensa. |
Holz I Hans Heinz Holz Leibniz Frankfurt 1992 Holz II Hans Heinz Holz Descartes Frankfurt/M. 1994 |
Disputed term/author/ism | Author Vs Author |
Entry |
Reference |
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Castaneda, H.-N. | Evans Vs Castaneda, H.-N. | Frank I24 "I"/Evans: directly referential (like Castaneda), but EvansVsCastanda: no fundamental priority over other index words. That which is identified by the "I" is always an object in space and time! EvansVsDescartes: I is nothing paranormal, timeless. No "res cogitans". Thus the need of intersubjective accessibility of the object of "I" thoughts is satisfied. The I-centered space only becomes an objective world place when the subject can transfer it to a public map and can recognize it. The convertibility of the demonstratively designated speaker’s perspective demands independent space. |
EMD II G. Evans/J. McDowell Truth and Meaning Oxford 1977 Evans I Gareth Evans "The Causal Theory of Names", in: Proceedings of the Aristotelian Society, Suppl. Vol. 47 (1973) 187-208 In Eigennamen, Ursula Wolf Frankfurt/M. 1993 Evans II Gareth Evans "Semantic Structure and Logical Form" In Truth and Meaning, G. Evans/J. McDowell Oxford 1976 Evans III G. Evans The Varieties of Reference (Clarendon Paperbacks) Oxford 1989 |
Descartes, R. | Anscombe Vs Descartes, R. | Frank I 69 I/Body/AnscombeVsDescartes: E.g. I’m tied up in a large water tank and can not move. I am thinking, "I will not allow this to happen to me again". So it Becomes clear did a body can not be a reference of "I", but rather a Cartesian res cogitans. Problem: The Cartesian ego does fulfill the criteria of a guaranteed reference, Fra. I 80 But it does not solve the problem of Locke: Who Guarantees That the referential object is same in different "I" thoughts? AnscombeVsDescartes: He can not even Ensure that "I" does not refer to a number of thinkers Simultaneously!. |
Anscombe I G.E. M. Anscombe "The First Person", in: G. E. M. Anscombe The Collected Philosophical Papers, Vol. II: "Metaphysics and the Philosophy of Mind", Oxford 1981, pp. 21-36 In Analytische Theorien des Selbstbewusstseins, Manfred Frank Frankfurt/M. 1994 Fra I M. Frank (Hrsg.) Analytische Theorien des Selbstbewusstseins Frankfurt 1994 |
Descartes, R. | Husserl Vs Descartes, R. | I 18 Descartes: philosophy as a rigorous science should be initiated only by evidence. Husserl: the question of the realization of absolute necessities is different: theory of experience that works on immediate consciousness experience (Vs philosophical presuppositions). This should be clarified through an exemplary viewing of essence. I 55 HusserlVsDescartes: res cogitans cannot be separated from the body. |
E. Husserl I Peter Prechtl, Husserl zur Einführung, Hamburg 1991 II "Husserl" in: Eva Picardi et al., Interpretationen - Hauptwerke der Philosophie: 20. Jahrhundert, Stuttgart 1992 |
Descartes, R. | Locke Vs Descartes, R. | I 27 Innate ideas/LockeVsScholastics/LockeVsDescartes: there are no innate ideas! Neither in speculative nor in practical (moral, theological) thinking, not even in the form of "maxims", i.e. immediately plausible principles. 1. Speculative principles: if they were innate, they would have to be demonstrable in people not yet spoiled by prejudices, as, for example, in children or mentally weak people, and they are not! 2. If truths were innate in the form of sentences, then these would also have to be the associated terms, even the conclusions from these sentences! Such assumptions, however, extend the range of innate concepts and sentences into the impossible. 3. Maxims: the spontaneous consent to them means that they were not known before! But innate must always be present. ChomskyVsLocke/(s): would object that grammar rules also come into consciousness first. This is about the ease of learning). Innate ideas/Curls: the assumption that thinking begins with the application of innate laws of thought or first principles that are more than mere instrumental thinking is a deception. I 45 Body/Stretch/res extensa/LockeVsDescartes: stretch and body are therefore not identical! It is also not at all clear that the mind must let them be distinguished from the body. (Risked the dangerous accusation of materialism). The idea of expansion and the idea of the body are different. Expansion: does not include strength or resistance to movement (>inertia). Space: cannot be divided, otherwise surfaces would come up! VsCartesians: they have to admit that they either think of bodies as infinite in view of the infinity of space, or they have to admit that space cannot be identified with bodies. I 52 Res cogitans/LockeVsDescartes: Descartes: to strictly separate the world of bodies from the world of thought. Locke: mentions to consider whether there could not be extended things, thus bodies that think, something flowing matter particles. In any case, it cannot be ruled out that God in his omnipotence "matter systems" may have I 53 given or "overturned" the power of perception and thought. Contemporary theologies felt provoked by this, especially his Kontrahend Stillingfleet. LockeVsDescartes: also leads to problems with human identity (see below). I 54 Identity/LockeVsDescartes: Problem: the relationship between substance and person when the ability to think is attributed solely to an immaterial substance. For example, it would be conceivable that someone could be convinced that he was the same person as Nestor. If one now presupposes the correctness of the Cartesian thesis, I 55 it is conceivable that a contemporary human being is actually the person Nestor. But he is not the human being Nestor, precisely because the idea of the human cannot be detached from his physical form. That is abstruse for us today. (> Person/Geach). Locke relativizes the thesis by saying that it is not the nature of the substance that matters to consciousness, which is why he wants to leave this question open - he conveys the impression that he is inclined towards the materialistic point of view. II 189 Clarity/LockeVsDesacrtes: no truth criterion, but further meaning: also in the area of merely probable knowledge. II 190 Clarity/LockeVsLeibniz/LockeVsDescartes: linked to its namability. Assumes the possibility of a unique designation. (>Language/Locke). II 195 Knowledge/Locke: according to Locke, intuitive and demonstrative knowledge form a complete disjunction of possible certain knowledge. VsDescartes: this does not consist in a recognition of given conceptual contents, which takes place in their perception, but constitutes itself only on the empirical basis of simple ideas in the activity of understanding. |
Loc III J. Locke An Essay Concerning Human Understanding |
Naturalism | Descartes Vs Naturalism | Danto I 178 Descartes: res cogitans is reflected > philosophy is therefore privileged - prima philosophiaVsnaturalism. >prima philosophia, >res cogitans, >naturalism. |
Danto I A. C. Danto Connections to the World - The Basic Concepts of Philosophy, New York 1989 German Edition: Wege zur Welt München 1999 Danto III Arthur C. Danto Nietzsche as Philosopher: An Original Study, New York 1965 German Edition: Nietzsche als Philosoph München 1998 Danto VII A. C. Danto The Philosophical Disenfranchisement of Art (Columbia Classics in Philosophy) New York 2005 |
Spinoza, B. | Strawson Vs Spinoza, B. | Rorty I 28 Wittgenstein/Strawson/Rorty: thesis: there is nothing but the human body, VsDescartes: Vs splitting in res cogitans and res extensa. Aspect/VsSpinoza: "Two aspects". That is okay as long as you do not ask: "Are organisms something physical?" |
Strawson I Peter F. Strawson Individuals: An Essay in Descriptive Metaphysics. London 1959 German Edition: Einzelding und logisches Subjekt Stuttgart 1972 Strawson II Peter F. Strawson "Truth", Proceedings of the Aristotelian Society, Suppl. Vol XXIV, 1950 - dt. P. F. Strawson, "Wahrheit", In Wahrheitstheorien, Gunnar Skirbekk Frankfurt/M. 1977 Strawson III Peter F. Strawson "On Understanding the Structure of One’s Language" In Truth and Meaning, G. Evans/J. McDowell Oxford 1976 Strawson IV Peter F. Strawson Analysis and Metaphysics. An Introduction to Philosophy, Oxford 1992 German Edition: Analyse und Metaphysik München 1994 Strawson V P.F. Strawson The Bounds of Sense: An Essay on Kant’s Critique of Pure Reason. London 1966 German Edition: Die Grenzen des Sinns Frankfurt 1981 Strawson VI Peter F Strawson Grammar and Philosophy in: Proceedings of the Aristotelian Society, Vol 70, 1969/70 pp. 1-20 In Linguistik und Philosophie, G. Grewendorf/G. Meggle Frankfurt/M. 1974/1995 Strawson VII Peter F Strawson "On Referring", in: Mind 59 (1950) In Eigennamen, Ursula Wolf Frankfurt/M. 1993 Rorty I Richard Rorty Philosophy and the Mirror of Nature, Princeton/NJ 1979 German Edition: Der Spiegel der Natur Frankfurt 1997 Rorty II Richard Rorty Philosophie & die Zukunft Frankfurt 2000 Rorty II (b) Richard Rorty "Habermas, Derrida and the Functions of Philosophy", in: R. Rorty, Truth and Progress. Philosophical Papers III, Cambridge/MA 1998 In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (c) Richard Rorty Analytic and Conversational Philosophy Conference fee "Philosophy and the other hgumanities", Stanford Humanities Center 1998 In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (d) Richard Rorty Justice as a Larger Loyalty, in: Ronald Bontekoe/Marietta Stepanians (eds.) Justice and Democracy. Cross-cultural Perspectives, University of Hawaii 1997 In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (e) Richard Rorty Spinoza, Pragmatismus und die Liebe zur Weisheit, Revised Spinoza Lecture April 1997, University of Amsterdam In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (f) Richard Rorty "Sein, das verstanden werden kann, ist Sprache", keynote lecture for Gadamer’ s 100th birthday, University of Heidelberg In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (g) Richard Rorty "Wild Orchids and Trotzky", in: Wild Orchids and Trotzky: Messages form American Universities ed. Mark Edmundson, New York 1993 In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty III Richard Rorty Contingency, Irony, and solidarity, Chambridge/MA 1989 German Edition: Kontingenz, Ironie und Solidarität Frankfurt 1992 Rorty IV (a) Richard Rorty "is Philosophy a Natural Kind?", in: R. Rorty, Objectivity, Relativism, and Truth. Philosophical Papers Vol. I, Cambridge/Ma 1991, pp. 46-62 In Eine Kultur ohne Zentrum, Stuttgart 1993 Rorty IV (b) Richard Rorty "Non-Reductive Physicalism" in: R. Rorty, Objectivity, Relativism, and Truth. Philosophical Papers Vol. I, Cambridge/Ma 1991, pp. 113-125 In Eine Kultur ohne Zentrum, Stuttgart 1993 Rorty IV (c) Richard Rorty "Heidegger, Kundera and Dickens" in: R. Rorty, Essays on Heidegger and Others. Philosophical Papers Vol. 2, Cambridge/MA 1991, pp. 66-82 In Eine Kultur ohne Zentrum, Stuttgart 1993 Rorty IV (d) Richard Rorty "Deconstruction and Circumvention" in: R. Rorty, Essays on Heidegger and Others. Philosophical Papers Vol. 2, Cambridge/MA 1991, pp. 85-106 In Eine Kultur ohne Zentrum, Stuttgart 1993 Rorty V (a) R. Rorty "Solidarity of Objectivity", Howison Lecture, University of California, Berkeley, January 1983 In Solidarität oder Objektivität?, Stuttgart 1998 Rorty V (b) Richard Rorty "Freud and Moral Reflection", Edith Weigert Lecture, Forum on Psychiatry and the Humanities, Washington School of Psychiatry, Oct. 19th 1984 In Solidarität oder Objektivität?, Stuttgart 1988 Rorty V (c) Richard Rorty The Priority of Democracy to Philosophy, in: John P. Reeder & Gene Outka (eds.), Prospects for a Common Morality. Princeton University Press. pp. 254-278 (1992) In Solidarität oder Objektivität?, Stuttgart 1988 Rorty VI Richard Rorty Truth and Progress, Cambridge/MA 1998 German Edition: Wahrheit und Fortschritt Frankfurt 2000 |
Disputed term/author/ism | Author |
Entry |
Reference |
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Mind | Rorty, R. | I 28 Wittgenstein / Strawson / Rorty thesis: there is nothing but the human body, VsDescartes: Vs splitting into res cogitans and res extensa. Aspect / VsSpinoza "two aspects". That s okay as long as you do not ask: "Are organisms something physical?" |
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