Bloons On Ipod Walkthrough

Karl Marx and Friedrich Nietzsche. Shared historical context (second half of the nineteenth century), and works.

MARX AND NIETZSCHE · THE HISTORICAL · THE WORKS

During almost the entire second half of the s. XIX and until it closed the second major XX crisis (in August 1945: Hiroshima and Nagasaki) the aggregate complex social, economic, cutural, and institutional means that sometimes the formula-epitome of 'Western culture' was confronted with a series of critical systemic subverter clearly vocations. We could refer to the same chronological started in publishing the Communist Manifesto (Marx-Engels) in 1848 and placing it closed at the height of the end of the 2 nd GM (1945: Hiroshima ...). These challenges, which were very intense from the social sciences (from analysis and critique of Marx), and from moral philosophy (from Nietzsche, and the subsequent contribution of psychoanalysis to Freud) were also expressed in the field of speculative thought (E. Husserl), and the arts (the 'isms' immediately after the French impressionism, futurism, surrealism, cubism, expressionism ... .) The French philosopher Paul Ricoeur (1913/2005) coined the term "the soupçon maîtres" (masters of suspicion) to designate a philosophical tradition that contesting from different analytical positions and actions begin to undermine this point in the late nineteenth twentieth-early foundations of western liberal and Christian.

Beset by violence and the radical nature of these shocks to the Western consciousness very few who were able to see the first effects of them were able to see and appreciate the fact that these invectives and accusations to society as a generator of all evil that man has to endure throughout his life had clear precedents in other much earlier philosophies. More remarkable is the fact that most unique works of these 'masters of suspicion' is possible to find and fairly direct reference 'embarrassing' to:

• moral schools of Hellenism (the proximity of the proposal of the Nietzschean revaluation of all values \u200b\u200bto the exploits 'antimoralist' cynical and Cyrenaica)
• old materialist tradition (as evidenced in the young Marx's doctoral thesis on ancient materialism in Democritus and Epicurus),
• and even literature and ancient art, especially the Greek as the hidden springs that emerge these 'modern' updates (well, for example, Freud's assessment of Greek tragedy, or vindication Nietzschean Dionysian spirit)

By the

this to turn off the bias of character 'radically new' with the meanings which may still be answering those contemporary movements, socialism, ethics 'without God', materials, bound ...- nihilisms these doctrines' of suspicion. " The effect of corrosion or subversion related to such doctrines has left his mark on issues crucial to the Christian society of western liberal as can be:

• scientist (providentialism overcoming genesic from the diffusion Darwinism);
• the moral (a critique of the values \u200b\u200band proposals Transvalores of Nietzsche, in a sense subsequently endorsed by the writings of Freud);
• the aesthetic (again Nietzsche and Freud), social-
• political (the utopian socialists before Marx, the original Marxism in the mid nineteenth century and his followers socialists of the Second International, founded in 1889, and the Third, which gave coverage to the communist movement or 'socialism' from the revolution Bolshevik Russia, 1917);
• the sociological (Marx and Engels, especially with its doctrine structuralist Marx and his concept of 'mode production ');
• the philosophical-historical (again Marx and Engels, that try to overcome criticism of the Philosophy of History and romantic idealist GWH Hegel);
• religious (Nietzsche's prophecy of the death of God , with which it closes the nineteenth century).

Well truth is that such a corrosive effect continues to operate from the works of the most notable followers of these three 'masters suspicion ': From the two generations of the Frankfurt School (Horkheimer M. J. Habermas), from the postmodern' angry '(M. Foucault, G. Deleuze), and from different Hispanic formulas that are listed under the title 'XXI Century Socialism' (the Ethics release, the Argentine-Mexican Enrique Dussel, indigenous movements in Mexico, Venezuela, Bolivia, Brazil, Guatemala ...).

In conclusion could say that, although the West at the height of 1948 with the establishment in Europe of OEEC to channel aid under the Marshall Plan, began to rise from the ashes and rubble, this 'resurgence ally' does not occur in a truly final. Background The crisis remains, and it is not clear who has been overcome. Not even that has been overcome today by member states of the European Union (2009). Because the old problems persist, various forms of social marginalization and violence, institutional corruption, militarism, the survival of the nuclear threat, latent and chronic, such as East East ... - and, we could still say that many of them, far from being resolved, have become more complex in its relation to other new issues (environmental disaster, the polarization East / Islam - West / Liberalism) and more acute. Reasons for this complex and Marx on the sociological level nor in that of political protest inspired by the original socialism, nor Nietzsche with his outright rejection of the moral and militant church, nor psychoanalytic Freud with his knife, capable of being used not only in individual bodies, but in the social, are far from being overcome.

from Karl Marx (1818-1833)

could underline the fact that his life was devoted to political turmoil and the scientific analysis of social reality. The edition of the Communist Manifesto (1848), written by K. Marx and Engels Br is a key to understanding the political history of contemporary Europe and also the history of labor movements. Same could be said of the Preamble to the Constitution of the First International Transport Workers (AIT), 1864. This Association was a pool of labor parties, trade unions and training 'leftists' who accept the ideological and tactical supervision of a cadre of 'internationalist' whose foremost goal is to consolidate an effective political and social opposition to the interests bourgeois class, as well as directing all actions of the AIT to achieve a social revolution based international 'proletarian' assumed to be historical overcoming of liberal capitalism and the ultimate eradication of cruel and alienating its contradictions.

The great work of Karl Marx is titled capital '(Das Kapital ). Written as the development of an earlier work, the more unsystematic and, above all, less conclusive entitled ' Contribution to the Critique of Political Economy ' (1859). This is a comprehensive analysis of the capitalist system that consists of three large volumes, the first of them the only Marx could see published (in 1867), and the only one that was corrected by his hand. The other two were released, corrected and, in places, rewritten by his colleague and Engels Br protector, a thinker whom some critics have made a philosophical education broader than that of Marx himself. Together with his colleague (Engels) Marx wrote some of the most important for the definition of 'original Marxism' such as' La Sagrada Familia ', and' The German Ideology. " None of them had, however, the historical importance of The Communist Manifesto and Capital.

The life of Friedrich Nietzsche (1844-1900)

was marked by pain, instability, and in his later years, madness. Its size visionary writer, poet, music critic and arts, and prophet Transvalores is evident in his work. This work of Nietzsche, because of its originality and its voluntary nature unsystematic, reflected in the aphorism that the fans always cultivated N, and also due to the inconclusive nature of most of his writings, it is difficult to present as belonging to a corpus . But yes that can be listed some particularly interesting and important titles concerning the evolution of his thinking. Among all the highlights of his great work Thus Spake Zarathustra (1885), linked to its period of maximum creativity and commitment to himself. In this same period that is truncated by his fall into madness (Turin, 1889) dating back to his other two great works: Beyond Good and Evil (1886), and The Genealogy of Morals (1887). With these three works Nietzsche operated the alchemical prodigy (and expressed in his letters) to make gold all the 'crap' which saw him become their daily lives.

the remainder of its production could highlight the posthumous Ecce Homo, and The Antichrist (Christianity Curse) , and Aurora (1881), and The Gay Science (1882), the latter works where he developed a more systemic way his critique of religion, metaphysics and morals of Socratic-Platonic influences. Similarly, Twilight of the gods, how do philosophy with a hammer (1889) ( Götzen-Dämmerung, oder: Wie man mit dem Hammer philosophirt ), one of his last works 'lucid', particularly interesting for us with his vision of the dialectic, in a more Socratic-Platonic between the Apollonian and the Dionysian, and the consequences of the underestimation of the Dionysian in the 'western culture', and also when assessing the scope of its prophetic doctrine of the 'revaluation of all values'.

With all of his writings published, some of them are fixed, ie the presentation was forged in 1939 a kind of summa entitled ' On the will to power' . This sad pantomime staged for Hitler by Nietzsche's sister, Elisabeth, is one explanation of the unfortunate post mortem established relationship between Nietzsche's thought and Nazi ideology. But, unfortunately, is not unique.

Good Cleaner To Use To Clean Headliner In Car

Review of a text taken from the Critique of Pure Reason, I. Kant. Selectivity

Immanuel Kant: the sensitivity and understanding

If we call sensibility to the receptivity that our psyche has always to be affected in some way, in order to receive representations, understanding call the ability to produce by itself, ie, the spontaneity of knowledge. Our nature entails that intuition can only be sensible, ie not containing but the way whereby we are affected by objects. The ability to think the object of intuition is, however, understanding. None of these properties is preferable to the other, without feeling anything and we would be given, without understanding, no one would have thought. Thoughts without content are empty, intuitions without concepts are blind. Why is it so necessary to sensitive concepts (ie add the object in intuition), how to intuitions intelligible (ie, subjecting them to concepts). The two powers or capacities can not exchange their functions. Not understanding can intuit nothing, the senses can think nothing. Knowledge can only come from their union. But why not confuse their respective contributions. On the contrary, there are many reasons to separate and distinguish each other carefully. Therefore distinguish the science of the rules of sensibility in general, ie, aesthetics, about the science of understanding the general rules, ie, logic.

Critique of Pure Reason , A51-B75. (Alfaguara, Madrid 1978, edition of Pedro Ribas, p. 93).



Comment

What's interesting about this text of Kant, perhaps one of the most cited when testing a system overview developed in the Critique of Reason Pure (CRP: 1 ª ed. 1781, 2 nd ed. 1787: between one edition and another writes The merits of the Metaphysics of Morals : 1785) is assimilation that it is expressed among certain elements of rationalist epistemology (the principle of intuition) and other items that could be expected would be antithetical to the rationalism and empiricism (the beginning of sensationalism, which could also be related to the Aristotelian epistemology: what is known in the knower according to their nature: cognitum est in knowing ... .) And so when Kant says that "our nature leads which can only be sensible intuition " is actually testing a synthesis of these principles so far opposed and not be assimilated. This assimilation has a clear precedent in the trial-criticism before their Critique of Judgement, in 1790 - and establishing the possibility of synthetic judgments a priori ( JSAP), while with these classic and is exceeded until the current division of judgments or propositions as analytic a priori (one's own intuition, which are elements for the deduction), and synthetic a posteriori ('s own sensitivity, which provide objects that could only be described as such). It is in the lengthy prologue to the CRP where Kant, before entering the study of the a priori forms of space and spatial perception own human (sensible intuitions) provides the excellence of scientific discourse to say that in this find their location these JSAP , trials with which they must be expressed from laws that are universal to the particular project on the objects that are under the control of the former. And it will be on this basis that Kant wrote the first pages of his Aesthetics transcend ntal (the 1 st of three parts that make up the bulk of the CRP ), part this is where it will establish the ways in which takes place this " responsiveness that our psyche has " referred to the first line of our text.

read in the text given to us to comment that " The ability to think the object of intuition is, however, understanding. " With this statement, Kant returns to state again that aspect of tradition criticism and opposing assimilation is certainly the most characteristic feature of his thought, and also gives its size, quite extraordinary, its doctrine and all of his work . And is that the ' ability to think the object of intuition ' is referable to those (intuitions) through which we can represent the objects of our knowledge as possible, that is, to represent the phenomena as 'involved' in a spatial grid and positioned in a spatiotemporal sequence thus constituted as objects of an understanding that objects shall immediately refer such categorical games by which those objects would potentially be assimilated by the superior power of our psyche and / or our cognitive abilities. V. gr: this object is unique or is varied, is limited, it is inherent ... it depends ... like effect, is contingent, but it is not possible (or is) ... etc. Now that the understanding is able to pass through the alembic of the pure intuitions of understanding (the still of the twelve categories) such objects has been necessary for these, as phenomena, have been perceived space and spatial forms in the previous phase which is intuition, which is physiologically phase conditioned by our perceptual complex external and internal: external sensitivity affirm the spatial intuition, and with internal and external superimposed on other space-time . It is, of course, a powerful and telling speech, now it is not strictly original (in fact the originality of Kant would be rather a defect: such is its critical spirit), and we would be very difficult on the basis of this doctrine on sensitivity and understanding as higher cognitive abilities and characteristic of the human body does not remember that 'understanding agent 'Aristotle through abstractive faculty capable of establishing universal course content based on empirical materials and individuals. In any case, this synthesis is expressed in the celebrated sentence Kantian "(...). Thoughts without content are empty, intuitions without concepts are blind "that can read in our text and that targets the core of Kant's transcendental epistemology is a genuinely Kantian product provides a clear and strong a limit to our knowledge a possible (as we look at the phenomena, ie the objects of sensible intuitions.)

To conclude our discussion we would like to point out that the basis of the extract gave us no chance, rather than a defective form, to refer to another concept crucial truly comprehensive critique of pure reason Kant finished: the concept of a noumenon or 'thing itself'. But let us not resist the observation that targeted these " two faculties or capacities" that "can not exchange functions", since neither " understanding can intuit nothing, the senses can think nothing ", ie sensible intuition and understanding in fact do not cover Full mastery of what is reality for the human mind as an intelligible (as something that is legitimate to ask questions), as there is a domain that exists for us if only in a 'horizontal' (the horizon ' .) This domain knowledge which justifies, even though it is not possible as a science, which generates an address we can not avoid and which will need to find its justification: the metaphysics.

10/III/2009