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In an enlightening dialogue with Descartes, Kant, Husserl and
Gadamer, Professor Seifert argues that the original inspiration of
phenomenology was nothing other than the primordial insight of
philosophy itself, the foundation of philosophia perennis. His
radical rethinking of the phenomenological method results in a
universal, objectivist philosophy in direct continuity with Plato,
Aristotle and Augustine. In order to validate the classical claim
to know autonomous being, the author defends Husserl's
methodological principle "Back to things themselves" from
empiricist and idealist critics, including the later Husserl, and
replies to the arguments of Kant which attempt to discredit the
knowability of things in themselves. Originally published in 1982,
this book culminates in a phenomenological and critical unfolding
of the Augustinian cogito, as giving access to immutable truth
about necessary essences and the real existence of personal being.
In an enlightening dialogue with Descartes, Kant, Husserl and
Gadamer, Professor Seifert argues that the original inspiration of
phenomenology was nothing other than the primordial insight of
philosophy itself, the foundation of philosophia perennis. His
radical rethinking of the phenomenological method results in a
universal, objectivist philosophy in direct continuity with Plato,
Aristotle and Augustine. In order to validate the classical claim
to know autonomous being, the author defends Husserl's
methodological principle "Back to things themselves" from
empiricist and idealist critics, including the later Husserl, and
replies to the arguments of Kant which attempt to discredit the
knowability of things in themselves. Originally published in 1982,
this book culminates in a phenomenological and critical unfolding
of the Augustinian cogito, as giving access to immutable truth
about necessary essences and the real existence of personal being.
At all times physicians were bound to pursue not only medical
tasks, but to reflect also on the many anthropological and
metaphysical aspects of their discipline, such as on the nature of
life and death, of health and sickness, and above all on the vital
ethical dimensions of their practice. For centuries, almost for two
millennia, how ever, those who practiced medicine lived in a
relatively clearly defined ethical and implicitly philosophical or
religious 'world-order' within which they could safely turn to
medical practice, knowing right from wrong, or at least being told
what to do and what not to do. Today, however, the situation has
radically changed, mainly due to three quite different reasons:
First and most obviously, physicians today are faced with a
tremendous development of new possibilities and techniques which
allow previously unheard of medical interventions (such as cloning,
cryo-conservation, ge netic interference, etc. ) which call out for
ethical reflection and wise judgment but regarding which there is
no legal and medical ethical tradition. Traditional medical
education did not prepare physicians for coping with this new brave
world of mod em medicine. Secondly, there are the deep
philosophical crises and the philosophical diseases of medicine
mentioned in the preface that lead to a break-down of firm and
formative legal and ethical norms for medical actions."
The term "method" of realist phenomenology and philosophy can refer
to three kinds of things which are being explored extensively in
this work: (1) Kinds of philosophical knowledge used to return to
things themselves: intellectual "vision" of necessary intelligible
essences, insights into necessary states of affairs, knowledge of
less than necessary essences, knowledge of existence as such, of
the ego cogitans and of a concretely existing world, other persons,
and the absolute being, deductive forms of reasoning, and others.
(2) Ways to achieve such knowledge: such as various types of
distinctions, asking proper questions, correct use of analogies,
and replies to objections. (3) Finally, these methods include
several "tricks" and devices such as methodic doubt and epoche;
these are subordinated to the other methods, and neither necessary
nor universal tools of all philosophical knowledge.
This book deals with the essential philosophical/ethical dimension
that concerns the ends and goods entrusted to medicine. It shows
that medicine cannot be reduced to its scientific and technical
aspects and that the constitutive philosophical aspects of medicine
presently are in a state of crisis.
Medicine, besides being a scientifically based art of diagnosing
and curing infirmities of many kinds, also possesses an essential
philosophical and ethical dimension. It turns into anti-medicine if
it no longer stands in the service of those goods and ends that are
entrusted to it. Their nature is in no way known by natural science
but can be clarified by philosophy. Consequently, medicine suffers
from philosophical diseases of different degrees of gravity if its
theory and practice are based on errors about its proper ends. The
cure from the life-threatening philosophical diseases of medicine
lies in a critique of philosophical mistakes that influence the
theory and practice of medicine and in an understanding and
practical implementation of those ethically relevant goods that
constitute its true ends. At a time when these goods are by no
means universally recognized or embodied in laws of medicine, some
basic philosophical understanding of them and of the foundations of
medical ethics is urgently required. The purpose of this volume is
to provide this largely neglected part of general and medical
education.
Following an ardent debate in the 1930s on the question over
whether something like a "Christian philosophy" exists, as Etienne
Gilson, Jacques Maritain, and others held, the term was used by
many thinkers and rejected by many others, not only by Heidegger
who called it a contradiction in terms, an "iron wood," but also by
Thomists who wanted to see philosophy and Christian faith strictly
separated. Seifert analyses five understandings of the term
"Christian philosophy" which have never been expounded with such
clarity and which he rejects for different, partly for opposite,
reasons. He presents these senses of Christian philosophy, and his
reasons for rejecting them, in clear, straight-forward language. He
presents for the first time a series of eleven wholly different and
thoroughly positive and fruitful ways of understanding the (rather
misleading) term "Christian philosophy." Identifying and
distinguishing these legitimate ways to speak of "Christian
philosophy" shed light on the manifold fruitful relations between
reason and faith. In a second part of the book, Seifert gives an
example of Christian philosophy in the sense of a philosophy of
religion that shows the absolute presupposedness and necessity of
the existence of human, divine, and angelic free will to make any
sense of divine revelation and of Christian (but also of Muslim and
Jewish) religion. In a third part, he presents a penetrating
analysis of seven indubitable evidences that demonstrate the nature
and real existence of human free will (in a so-called "libertarian"
sense that rejects the thesis of the compatibility between free
will and determinism). The book is introduced by the eminent
Thomist philosopher, John Finnis.
Der Streit um die Wahrheit richtet sich vor allem gegen die Fassung
der Urteilswahrheit als einer "Ubereinstimmung mit den Sachen."
Eine kritische Analyse der Einwande verschiedenster alternativer
Wahrheitstheorien (Evidenztheorie, Koharenztheorie, Konsens- und
Diskurstheorie, pragmatische Wahrheitstheorien,
existentialistisch-heideggerianische, Jasper'sche,
wittgensteinianische und andere) uberwindet die Einwande gegen die
klassische Korrespondenztheorie durch einen vertieften Begriff des
Sachverhalts. Auch in der Verteidigung der Korrespondenztheorie
durch Tarski, Popper, Albert und andere neuere Verfechter mussen
diverse Mangel uberwunden werden, um zu erkennen, dass sich jene
schlichte Urgegebenheit der Urteilswahrheit aus keinem Teilbereich
der nicht-formalisierten Sprache und des unermesslichen Reiches des
Seins, ja nicht einmal aus der Sphare des Nichts verdrangen oder
durch etwas von Korrespondenz (Adaquatio) Verschiedenes ersetzen
lasst."
Der erste Band des Uber die Wahrheit bietet eine philosophische
Untersuchung: (1) der intrinischen und extrinsischen Bedeutungen
von "Wahrheit des Seins" - etwa Seinsautonomie, Realitat,
Wesensentsprechung, Entsprechung im Verhaltnis zur Idee,
Intelligibilitat, absolut umfassende "innere Seinswahrheit." (2)
der Wahrheit des Erkennens: Erkenntniswahrheit ist eine
eigentumliche seinsentdeckende "Entsprechung" von Akten mit allen
Arten von Seiendem und Sachverhalten. (3) der logischen Wahrheit
als praziser Korrespondenz zwischen Urteil (Satz) und Sachverhalt.
(4) Wahrheit ist nicht nur Eigenschaft der von Menschen gedachten
Urteile, sondern setzt ideale, zeitlose, unendlich viele und
perfekte Begriffe und Urteilsinhalte voraus. (5) Die Beziehung
zwischen Wahrheit und Person gipfelt in dem letzten metaphysischen
Zusammenfallen der Wahrheit selbst in allen ihren Dimensionen
ontologischer, epistemologischer, axiologischer und logischer
Dimensionen mit dem absoluten, personalen Sein.: "Ich bin die
Wahrheit." Dieses "personale Gesicht" der Wahrheit kann aber
unmoglich das eines blossen Menschen sein."
Der Ausdruck Phanomenologie ist heute hochst vieldeutig geworden.
Husserl hat seit 1905 eine immer starkere Wendung zum Idealismus
kantischer Pragung hin vollzogen, durch die er den Boden der
Phanomenologie, wie er sie begrundet hatte, verlassen hat. Eine
ahnliche Abweichung von der ursprunglichen Idee der Phanomenologie
findet sich bei vielen anderen "Phanomenologen." Die "realistische
Phanomenologie," deren Vorlaufer von Platon an und Klassiker von
Husserl bis Schwarz in dieser ersten umfangreichen
deutschsprachigen Anthologie zu Wort kommen, ist kein System,
sondern eine Anwendung der philosophischen Urmethoden, wie sie alle
grossen Philosophen tatsachlich anwandten, wenn sie ihre
entscheidenden Entdeckungen machten. Mogen auch von Philosophen
generell andere Methoden bewusst zugrunde gelegt werden, in dem
Moment, in dem diese Einsichten gewonnen werden, liegt tatsachlich
zu allen Zeiten jener letzte, fruchtbare Kontakt mit "den Sachen
selbst" vor, der den Sinn der phanomenologischen Methode ausmacht,
wie sie von den Meistern der realistischen Phanomenologie nur
bewusster und systematischer angewandt wird als von vielen fruheren
Denkern. Nichts ware darum irriger als in der phanomenologischen
Betrachtungsweise eine Reduktion der Welt auf blosse "Phanomene" zu
erblicken oder gar eine blosse Deskription der "Erscheinung" der
Dinge. Zwischen phanomenologischer Betrachtungsweise und
metaphysischer Wesensanalyse besteht kein Unterschied oder gar
Gegensatz."
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True Love (Paperback)
Josef Seifert, John F. Crosby
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R397
Discovery Miles 3 970
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Ships in 12 - 17 working days
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From Plato and Aristotle and on to the present, many great
philosophers have dealt with the nature of love, which is the most
central and profound act of the person. Particularly the philosophy
of the twentieth century excelled in this regard, most often
inspired by the methods of essential (eidetic) analysis developed
and practiced by phenomenology, particularly by realist
phenomenology as represented by Max Scheler, by Dietrich von
Hildebrand, whose masterwork, The Nature of Love (St. Augustine's
Press, 2009), was recently published in an excellent English
translation, and by Karol Wojtyia in his profound analysis of love
in Love and Responsibility and in Man and Woman He Created Them: A
Theology of the Body (1987 in Italian, 2006 in a recent
translation). One of the key topics of a philosophy of love regards
the question whether love is a self-centered act in the service of
what Aristotle and Thomas Aquinas regarded as the supreme goal of
human life, happiness, to which the beloved person and love would
be means, or whether true love is verily an other-centered and
other-directed act motivated by the intrinsic value of a person,
such that love can truly be called a "value response" - a response
to the beloved person for her own sake. According to this last
understanding of true love defended in the present work, any
hedonistic interpretation of love as springing from a mere desire
for pleasure, and also any eudemonistic interpretation of love
according to which love would be a mere means to true
self-fulfillment and happiness, turn out to be serious
misunderstandings of true love. Instead, happiness, however
ardently desired by man, is a superabundant fruit of a true love
that first turns to the beloved person for her own sake (propter
seipsam), and only through a sincere self-donation can reach
authentic happiness. The book answers many objections that have
been and could be raised against this central thesis about the
self-giving and value responding gesture of true love, for example
some profound objections raised by Nygren and by Josef Pieper. The
book shows the multiple and complex mysterious root of that value
and intrinsic goodness of the person that motivates love. He shows
that the genuinely self-transcending and self-sacrificing gesture
of love is fully compatible with a motivating role, but only with a
subordinated and co-motivating role, of happiness in love, while
happiness always remains principally and primarily a fruit of true
love and self-donation, rather than its motive.
Aletheia, an international yearbook of philosophy, is devoted to
the systematic inquiry into the central themes of Western
philosophy, such as the nature and kinds of knowledge, the
foundations of morality, the nature of substance, of causality,
value, the person, beauty, and religion. The yearbook seeks to
continue the philosophical tradition of the early phenomenological
realists (e.g. the early Husserl, Adolf Reinach, Alexander Pfander,
Max Scheler, Roman Ingarden, and Dietrich von Hildebrand) who, in
opposing historicism and Kantianism, turned « back to things
themselves. In overcoming the relativization of truth and being to
individual minds, to language, economic or historical processes, or
to transcendental consciousness, Aletheia seeks to provide a
phenomenological foundation for classical realism. Aletheia also
maintains a close and vital relationship with the Polish school of
personalism and ethics (e.g. Roman Ingarden, Tadeusz Styczeń , and
Karol Wojtyla), and it is hoped that the relatively recent interest
of analytic philosophers in the work of Husserl, Reinach, Ingarden
and others will provide new opportunities for exchange.
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