"An ontology may be described as consisting of three kinds of statements: those that set the problems; those that list the kinds of entities that exist; those that show how the existents solve the problems. Ontologies may thus differ in different ways. The most decisive way concerns the kinds of entities deemed to exist. With respect to this way, there are but two types of ontology. One is lavish, cluttered; the other, frugal, sparse. The ontologies of Plato, Meinong, and Frege (...) are lavish; those of Hume, Brentano, and Wittgenstein are frugal. Gustav Bergmann has propounded both types of ontology in the course of his thirty years of philosophizing. The Bergmann of The Metaphysics of Logical Positivism (1954) and Meaning and Existence (1959) propounds a frugal ontology. The Bergmann of Logic and Reality (1964) and Realism: A Critique of Brentano and Meinong (1967) propounds a lavish ontology. In a way of speaking that Bergmann himself has used, the world of the early Bergmann is a desert, the world of the later Bergmann a jungle. In a way of speaking that is suggestive, speculative, had the early Bergmann written Realism, he would have dedicated it to Brentano rather than to Meinong, as did the.. (shrink)
Gustav Gustavovich Shpet (1879--1937) is undoubtedly best known for introducing Husserlian phenomenology to Russia. He applied to aesthetics and the philosophy of language the principles he had discovered in Husserl's Logical Investigations and Ideas I. But, perhaps without knowing it, he modified the phenomenology he had found in Husserl. His modifications show a thinker who is thoroughly grounded in Russian religious thought of the late nineteenth and early twentieth centuries. The result is a philosophy that combines Husserl's analysis of (...) the structure of consciousness with the fundamental Platonism of Orthodoxy, the doctrine of incarnation, and the related notion that matter is to be venerated. (shrink)
Gustav Theodor Fechner was one of the outstanding German scientists and thinkers. He is well known as eminent founder of a new science Psychophysics âthe quantitative study of the relations between physical stimuli and sensations. But it seems that first idea and first solutions of this new science are not the result of hard experimental work but rather of metaphysical speculations. So we found for the first time the important Fundamentalformel in thephilosophical book Zend-Avesta , written by Fechner already (...) in 1851. Therefore this formula may not be the result of hislater experimental efforts, put down in writing in the important Elemente der Psychophysik (1860). In the present paper it was intended to retrace the so called indefinite train of thoughts (Fechner) that leaded him to his strictly mathematical formula. (shrink)
DISSERTAÇÃO DE MESTRADO MATTOS, Solange Missagia. Imaginário religioso: o simbolismo do herói à luz de Joseph Campbell e Carl Gustav Jung. 2011. 115 folhas. Dissertação (Mestrado) – Pontifícia Universidade Católica de Minas Gerais, Programa de Pós-graduação em Ciências da Religião, Belo Horizonte.
Nous proposons une présentation sommaire² des travaux du philosophe russe Gustav Gustavovitch Chpet (1879-1937), à travers quelques-uns de ses ouvrages publiés en Russie³. G. Chpet, après avoir rejeté l'idéalisme néo-kantien, s'interroge sur les fondements de la philosophie comme science de l'être et du connaître. Cette double exigence d'epistemologie et d'ontologie, Chpet la rencontre, dans les années 10, dans la phénoménologie de Husserl qu'il introduit aussitôt en Russie par ses écrits et son enseignement à l'université de Moscou. Simultanément à cette (...) rencontre, Chpet voit dans la thèse de l'unité du sujet transcendental une impasse idéaliste et affirme le principe de l'« être social » . Ses recherches sur l'unité de la conscience comme « conscience sociale » le conduisent à la fondation d'une philosophie du langage, de l'art et de la culture selon le principe méthodologique de ce qu'il nomme une « dialectique herméneutique » . Nous faisons suivre cet article de notre traduction d'un texte bref que G. Chpet a écrit en 1929, sur son propre parcours philosophique. This article offers a brief introduction to the work of the Russian philosopher Gustav Shpet (1879-1937), with particular emphasis on several of his works published in Russia. Having rejected neo-Kantian idealism, G. Shpet called into question the basic principles of philosophy as a science of knowledge and being. Shpet recognized this epistemological and ontological viewpoint into Husserl's phenomenology, which he discovered in the 1910 and immediately introduced into Russia through his writings and his teaching at the University of Moscow. Shpet considered that the thesis of the single transcendental subject could only lead to an idealistic blind alley, and propounded the principle of the « social being » . His research on the unity of conscience as a « social conscience » led him to develop a philosophy of language, art and culture, according to the methodological principle of what he termed « hermeneutical dialectics » . This paper is followed by a brief philosophical autobiography written by Shpet himself in 1929 (translated by the author of the article). (shrink)
Michael Heidelberger's exhaustive exploration of Fechner's writings, in relation to current issues in the field, successfully reestablishes Fechner'...
One of the leading member of logical positivism, he was born in Orianenburg, Germany, in 1905. Between March 17 and 24, 1982, Hempel gave an interview to Richard Nolan; the text of that interview was published for the first time in 1988 in Italian translation (Hempel, 'Autobiografia intellettuale' in Oltre il positivismo logico , Armando : Rome, Italy : 1988). This interview is the main source of the following biographical notes.
One of the leading member of logical positivism, he was born in Orianenburg, Germany, in 1905. Between March 17 and 24, 1982, Hempel gave an interview to Richard Nolan; the text of that interview was published for the first time in 1988 in Italian translation (Hempel, 'Autobiografia intellettuale' in Oltre il positivismo logico , Armando : Rome, Italy : 1988). This interview is the main source of the following biographical notes.
Amid all the talk about the "Collective Unconscious" and other sexy issues, most readers are likely to miss the fact that C.G. Jung was a good Kantian. His famous theory of Synchronicity, "an acausal connecting principle," is based on Kant's distinction between phenomena and things-in-themselves and on Kant's theory that causality will not operate among thing-in-themselves the way it does in phenomena. Thus, Kant could allow for free will (unconditioned causes) among things-in-themselves, as Jung allows for synchronicity (...) ("meaningful coincidences"). Next to Kant, Jung is close to.. (shrink)
In several works, Frege argues that content is objective (i.e., thethoughts we entertain and communicate, and the senses of which theyare composed, are public, not private, property). There are, however,some remarks in the Fregean corpus that are in tension with this view.This paper is centered on an investigation of the most notorious andextreme such passage: the `Dr. Lauben example, from Frege (1918). Aprincipal aim is to attain more clarity on the evident tension withinFreges views on content, between this dominant objectivism (...) and someelements that seem to run counter to it, via developing an understandingof the `Dr. Lauben example. Then I will argue that this interpretation goes some way toward undermining some prevalent contemporary viewsabout language. Based on the advice of Dr. Lauben, I will argue againsta certain understanding of the causal-historical theory of reference –more specifically, of the phenomenon of deferential uses of linguisticexpressions – upon which these views are premised, and I will drawout some morals that pertain to individualism and competence. (shrink)
The favourable social conditions Fechner met at Leipzig with its university and its book industry as well as the close ties to the citizenship of that town were of outstanding importance for G.Th. Fechner (1801â1887), his scientific achievements as natural scientist and philosopher, as the founder of psychophysics and of experimental aesthetics. Since 1825 Fechner had been integrated into its social, scientific and art life in many different ways. His political and theoretical social ideas were obviously influenced by ist bourgeois (...) liberal circles. (shrink)
This book offers original research by leading scholars from the United States, United Kingdom, Germany, France, and Russia, which covers the central areas of ...
In the debate between the Historische Rechtschule (Hugo and Savigny) and Hegel about who is legitimately entitled to develop legal theory, the former considered philosophy of law to be inherent to systematic science of law, whereas the latter considered the concept of Law in a necessary transdisciplinary dialectic – there would then be a difference between ‘the jurists’ philosophy of law’ and ‘the philosophers’ philosophy of law’. I will demonstrate that such distinction cannot stand. A ‘jurists’ philosophy of law’ does (...) not exist precisely because legal norms and their application are merely one of the law’s moments. The law’s attitude is one of inclusion: philosophy of law’s disciplinary autonomy occurs in the law’s interdisciplinary immanence. (shrink)
In this article the author notes that Russian phenomenology has a long history that has contributed to European progress in philosophy. He presents the main ideas of Gustav Shpet, a well-known Russian thinker and original follower of Husserl. The heart of Shpet's positive philosophy is a special, skeptical state of mind—hermeneutic phenomenology. This positive philosophy, with its synthesis of hermeneutics and phenomenology, opposes Kant's negative, relativistic thought. In his work, Shpet focuses on the concept of a text. A text's (...) meaning is objective and grasped via the nonpsychological methods of hermeneutics. Language largely determines the development of the human spiritual world, and so the problematics of language merge with the problematics of consciousness. Because texts are human products that express the influence of linguistic consciousness, our understanding of texts should be based on the analysis of language consciousness. Shpet characterizes the whole culture as a sign-symbolical, objectified expression of the human spirit. (shrink)
