Download El Movimiento De La Existencia Humana by Jan Patocka, Teresa Padilla PDF

By Jan Patocka, Teresa Padilla

«La fenomenología no es una filosofía de escuela dedicada al cultivo de una tradición académica; tampoco una filosofía que quiera afirmar su vitalidad contribuyendo a cambiar el mundo -o sea, no es filosofía revolucionaria ni aspira a serlo-. Ella es más bien meditación, y meditación justamente sobre los angeles hindrance. (...) En est

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All secular history deals with expansion,” he reminds us there (S, 450/404).  The Jewish feelii ing [das jüdische Gefühl] has here poured creation and revelation entirely into the most intimate space [a bit later, Rosenzweig will repeat this as: in the narrow (eng) space; S, 451/405] between God and his people.  of Israel and the Messiah, of the gracious gift of revelation and the redemption of the world. ” But more important than the theme of unity here is that Rosenzweig pinpi points the remnant as the “one concept” that leads “from Israel to the Messiah,” that “emerged with the prophets and has since dominated our inner history”: One concept leads from Israel to the Messiah, from the people that stood at the foot of Sinai to that day when the house of Jerusalem shall be called a house of prayer for all peoples, a concept that emerged with the prophets and has since dominated our inner history: the remnant.

21 An interpretative problem that emerges from this is how Cohen can think the productivity of pure thought apart from any reference to consciousness or self-consciousness. But this is not our problem here. For our purposes, it is enough to point out that the term “idealism” suffices neither for characterizing Cohen’s system nor for getting at what Rosenzweig regarded as the originality of the “Religion” books. ” Nor can it be a matter of closing the discussi sion of the Cohen-Rosenzweig relationship once and for all, as Altmann seems to want to do, simply because Rosenzweig himself did not produce an adequate account of what he had drawn from Cohen’s thought.

This potential of mathematics as the “organon of thinking,” writes Rosenzweig, was the discovery of Hermann Cohen. It was Cohen who had discovered that the elements of mathematics are generated not from the empty Nothing of the general “Zero,” but from the “determinate Nothing” of the differential or infinitesimal. What Rosenzweig is referring to here are the accomplishments of Cohen’s 1883 book on The Principle of the Infinitesimg mal Method and Its History (Das Prinzip der Infinitesimal-Methode und seine Geschichte.

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