Results for 'Bete Demeke'

106 found
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  1.  22
    Prevalence and Stigma of Postpartum Common Mental Disorders in the Gurage Region of Ethiopia: A Mixed-Methods Observational Cohort Study.Sophia Monaghan, Meseret Ayalew Akale, Bete Demeke & Gary L. Darmstadt - 2021 - Frontiers in Psychology 12.
    Objectives: Mental disorders are vastly underdiagnosed in low-income countries that disproportionately affect women. We aimed to evaluate the prevalence of common mental disorders in newly postpartum women, and stigma associated with mental health reporting in an Ethiopian community using a validated World Health Organization survey.Methods: The Self Reporting Questionnaire for psychological distress was administered in Amharic by nurses to 118 women aged 18–37 years who had given birth in the prior 3 months in the Glenn C. Olsen Memorial Primary Hospital (...)
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  2.  44
    A relação dialética entre arte e sociedade em Theodor W. Adorno.Franciele Bete Petry - 2014 - Veritas – Revista de Filosofia da Pucrs 59 (2):388-406.
    The work aims at discussing the double character of works of art in Adorno’s writings. It will be examined the arguments defended by Adorno about the social character of art, especially in the case of music, in which can be seen how the development of the material expresses the contradictions of society. By means of a dialectical critique Adorno discuss the way in which works of art respond to the social problems and become possibilities of resistance to reification. It will (...)
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  3.  33
    Health professionals' knowledge and attitude towards patient confidentiality and associated factors in a resource-limited setting: a cross-sectional study.Ashenafi Fentahun Chanie, Tirualem Zeleke, Wondewossen Zemene, Nebyu Demeke Mengestie, Tewabe Ambaye Ejigu, Meseret Gashaw Legese, Degefaw Denekew Hunegnaw, Aynadis Worku Shimie, Mequannent Sharew Melaku & Masresha Derese Tegegne - 2022 - BMC Medical Ethics 23 (1):1-10.
    BackgroundRespecting patients’ confidentiality is an ethical and legal responsibility for health professionals and the cornerstone of care excellence. This study aims to assess health professionals’ knowledge, attitudes, and associated factors towards patients’ confidentiality in a resource-limited setting.MethodsInstitutional based cross-sectional study was conducted among 423 health professionals. Stratified sampling methods were used to select the participants, and a structured self-administer questionnaire was used for data collection. The data was entered using Epi-data version 4.6 and analyzed using SPSS, version 25. Bi-variable and (...)
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  4.  15
    Theodor W. Adorno: imagens do feminino nas Minima Moralia.Franciele Bete Petry - 2014 - Ethic@ - An International Journal for Moral Philosophy 13 (2):339-362.
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  5.  21
    Tres Bête: Evolutionary Continuity and Human Animality.Louise Westling - 2014 - Environmental Philosophy 11 (1):1-16.
    As a way of extending Jacques Derrida’s urging that philosophers think about the findings of recent scientific animal studies, this essay asserts that such attention to ethology, primatology, evolutionary biology, and neuroscience makes it necessary to accept a biological continuum between humans and other animals. Countering Heidegger’s claims of abyssal difference and Derrida’s apparent agreement, this discussion examines work by Terrence Deacon and Philip Lieberman on the evolution of human speech, studies in animal communication, genetics, and biosemiotics to demonstrate our (...)
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  6.  33
    The Bête Noire and the Noble Lie: The International Criminal Court and (the Disavowal of) Politics.Christof Royer - 2019 - Criminal Law and Philosophy 13 (2):225-246.
    For the traditional legalistic discourse on the International Criminal Court, “politics” is a bête noire that compromises the independence of the Court and thus needs to be avoided and overcome. In response to this legalistic approach, a burgeoning body of literature insists that the Court does not exist and operate “beyond politics”, arguing that the ICC is an institution where law and politics are intimately connected. The present article seeks to contribute to this “non-traditional” literature by addressing two of its (...)
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  7.  24
    La bête, Dieu sans l’être. La déconstruction derridienne peut-elle fonder une communauté politique et morale entre vivants humains et non humains?Patrick Llored - 2013 - PhaenEx 8 (2):271.
    Book Symposium on Gary Steiner's Animals and the Limits of Postmodernism. New York: Columbia University Press, 2013.
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  8. Bête Noire of the Science Worshipers.Paul R. Gross - 1997 - History of the Human Sciences 10 (1):125-128.
  9. Triebgesellschaft. Zolas La bête humaine und die Kriminologie.Mark Potocnik - 2012 - Filozofski Vestnik 33 (2).
    Since the studies of Adolphe Quetelet, Franz von Liszt, and Cesare Lombroso, an empirical discourse has been established at the borders of statistics, criminology, and jurisprudence that sees in the dangerous individual a paradigmatic figure of the abnormal. Zola’s novel La bête humaine converges with this statistically induced criminology in at least three points: 1. in the reference to the complex of the dangerous individual; 2. in the assumption that all social processes have a reason in a fictitious figure; and (...)
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  10.  8
    Imite les bêtes.Pascaline Turpin - 2022 - Revue des Sciences Philosophiques Et Théologiques 106 (3):383-397.
    La figure de l’animal apparaît de façon surprenante au sein de la spiritualité monastique du xi e siècle de l’Occident médiéval. Le moine est invité à « imiter la bête » dans sa simplicité et dans sa bravoure au combat. Saint Pierre Damien d’une part, et Othlon de Saint-Emmeran d’autre part, invitent tous deux leurs frères à prendre exemple sur les animaux pour accéder à l’état de componction qui unit à Dieu. Les deux spirituels exhortent à une conversion de la (...)
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  11.  12
    Critiques d’« art bête » dans les années 1990.Morgan Labar - 2021 - Nouvelle Revue d'Esthétique 27 (1):39-48.
    Dans la deuxième moitié des années 1980 s’est développée, dans l’ensemble du champ de la culture, une véritable esthétique de la bêtise. Quelques jeunes critiques d’art se sont alors emparés du phénomène et ont tenté de le théoriser, entre 1994 et 1998, dans les revues les plus lues de l’époque : Flash Art International, Artpress, Frieze. L’étude de ce corpus d’articles (signés par Joshua Decter, Éric Troncy, Jon Savage, Andrew Hulktrans et Jean-Yves Jouannais) témoigne à la fois des mutations de (...)
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  12. Schöne Seele meets bête d’aveu.Chloé Taylor - 2006 - Symposium 10 (2):533-567.
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  13. Unmasking Descartes’s Case for the Bête Machine Doctrine.Lex Newman - 2001 - Canadian Journal of Philosophy 31 (3):389-425.
    Among the more notorious of Cartesian doctrines is the bête machine doctrine – the view that brute animals lack not only reason, but any form of consciousness (having no mind or soul). Recent English commentaries have served to obscure, rather than to clarify, the historical Descartes' views. Standard interpretations have it that insofar as Descartes intends to establish the bête machine doctrine his arguments are palpably flawed. One camp of interpreters thus disputes that he even holds the doctrine. As I (...)
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  14. Le «machinisme des bêtes»: Tout compte fait, Descartes n'avait pas entièrement tort.Bernard Baertschi - 1996 - Studia Philosophica 55:53-83.
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  15. » L'esprit des bêtes «.Jöelle Proust - 1992 - Revue Internationale de Philosophie 46:418-434.
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  16.  16
    L'histoire d'une bête.Anne Roes - 1935 - Bulletin de Correspondance Hellénique 59 (1):313-328.
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  17.  19
    The imagination, the conscious, and the unconscious in Jean Cocteau’s La Belle et la Bête.Rebecca Dalvesco - 2021 - Semiotica 2021 (238):199-209.
    Charles S. Peirce’s and Sigmund Freud’s theories may be used to interpret Jean Cocteau’s film La Belle et la Bête (1946). This film has a specific set of codes which connote its filmic language. Cocteau uses fetishistic objects as symbols and icons to reflect the psychological meaning of the film’s narrative. Peirce’s icons and symbols include the connection a person may make through the conventions and expressions of language a person links with the object or idea being observed. Peirce’s semiotic (...)
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  18.  28
    Who/What is Bête? From an Uncanny Word to an Interanimal Ethics.Annabelle Dufourcq - 2019 - Environmental Philosophy 16 (1):57-88.
    The deconstruction of stupidity [in French bêtise] plays a crucial role in Derrida’s The Beast and the Sovereign. Through the concept of stupidity/bêtise the violence of our relationship with others, as inseparable from our relation to animality comes into view. “Stupidity” is deeply political, but also directly connected to the trace and, thus, cannot be simply overcome. While Sartre claimed that there are no fools, but just wicked men, Derrida embraces an uncanny version of stupidity. In this paper, guided by (...)
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  19. L'ame des betes chez Gassendi.Sylvia Murr - 1991 - Corpus: Revue de philosophie 16:37-63.
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  20. Suis-je bête.Pierre Pachet - 1988 - The Temps de la Réflexion 9:233.
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  21.  14
    Présentation du texte « Les bêtes indisciplinées : les animaux citoyens et la menace de la tyrannie ».Nicolas Quérini - 2021 - Les Cahiers Philosophiques de Strasbourg 49:85-88.
    De manière à la fois intéressante et originale, Sue Donaldson et Will Kymlicka dépassent dans leur livre Zoopolis une conception unilatéralement éthique du rapport à l’animal pour faire basculer le questionnement au niveau proprement politique. Il s’agit ainsi d’intégrer les animaux dans notre définition du bien commun et les auteurs plaident en faveur d’une reconnaissance d’une forme de citoyenneté aux animaux domestiques. Donaldson et Kymlicka établissent cela de manière nuancée à partir d’...
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  22.  58
    L'homme est-il supérieur à la bête ?Françoise Laurent - 2003 - Recherches de Science Religieuse 1 (1):11-43.
    Si les paroles du Qohéleth ne manquent pas de provoquer le lecteur, l’assimilation de l’homme et de la bête en QO 3,19 est certainement une des affirmations les plus rudes du texte. Cet article s’intéresse à cette étonnante pensée par une lecture des versets 3,16-21 de l’Ecclésiaste qui met en valeur l’effet de sens produit par la conjonction de deux propos dont le lien n’est pas spontané : le jugement de Dieu et la mort identique de l’homme et de la (...)
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  23.  15
    The Rhythm of Life as an Opening to Sensation in Georges Franju’s Le Sang des bêtes/Blood of the Beasts.Sharon Jane Mee - 2020 - Substance 49 (3):54-70.
    There are curios for sale in a vacant lot: an armless mannequin next to a gramophone, bedsprings lie before a group of children who, playing, hold hands. There is a lamp suspended from a tree and a man sitting at a Louis Quinze table that stands in the open air. Clothes flap from a clothesline aboard a barge like flapping sails or even like discarded skins. In Georges Franju’s film Le Sang des bêtes/Blood of the Beasts, the violence of “displacement” (...)
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  24.  27
    Birden Bir Çıkar Ne Demek? İbn Sîn', Behmeny'r ve Fahreddin er-R'zî’ye Göre Müb'has't’taki Bir Kuralı.Davlat Dadikhuda - 2020 - Nazariyat, Journal for the History of Islamic Philosophy and Sciences 6 (2):67-94.
    İbn Sînâ, sonrakilerden bazılarının kâide-i vâhid veya “bir kuralı” (BK) olarak adlandırdığı şeyin sıkı bir savunucusudur. BK’nın ana fikri şunu ifade etmektedir: Birden, doğrudan, yalnızca bir ortaya çıkar. İbn Sînâcı bu kuralın ikincil literatürdeki tartışması genellikle onun hususi bir uygulama alanı yani, sudûr meselesiyle sınırlıdır. Sonuç itibarıyla, BK’nın ne anlama geldiği ve İbn Sînâ’nın onu neden savunduğu kesin değildir. Bu yazıda ben bu meseleyi iki şey yaparak çözmeye çalışmaktayım: Bunlardan biri tasavvur, diğeri ise tasdik açısındandır. İlkin, sadece BK’nın terimlerinin, yani (...)
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  25. Rencontres internationales de Genève: « Le Robot, la Bête et l'Homme ».Roger Caillois, Stanislaw Ulam, Jacques Monod, J. de Ajuriaguerra, Guido Calogero & R. P. Niel - 1966 - Les Etudes Philosophiques 21 (4):566-566.
     
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  26. Comment l’esprit vient aux bêtes. Essai sur la représentation.JOËLLE PROUST - 1997
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  27. Dê çawa çiyayên xêran di demekê kurt da kom key?Jotiar Bamarni - 2005 - Freiburg, Germany: Bamarni Publishing House.
     
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  28.  12
    Foucault : « L’homme, en Occident, est devenu une bête d’aveu ».Charles Boyer - 2016 - L’Enseignement Philosophique 66 (3):27-32.
    Après l’histoire de la folie et celle de la prison, Foucault a abordé l’histoire de la sexualité. Nous retracerons d’abord les trois moments de cette histoire: l’antiquité gréco-romaine, le christianisme et la société bourgeoise. Nous insisterons ensuite sur ce qui caractérise, en Occident, notre époque, à savoir l’extension de « l’aveu » dans tous les domaines investis par les sciences humaines. Ce qui nous amènera à mettre l’accent sur l’enjeu philosophique d’une telle histoire, à savoir la question de la vérité.
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  29.  16
    L’animal en République: 1789–1802, genèse du droit des bêtes.Minchul Kim - 2017 - History of European Ideas 43 (5):531-532.
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  30. The Society of Drive. Zola's La bete humaine and Criminology.Mark Potocnik - 2012 - Filozofski Vestnik 33 (2):145 - +.
  31. WA Kamwiziku" Les hommes ne s' assemblent jamais pour devenir plus bêtes, mais au contraire et toujours, pour être plus intelligents, plus savants, plus sages." 0. Introduction La compréhension de la personne comme relation et personne est ce qui tend et.Parémiologie et Interhumanité - 1988 - In Joseph Major Nyasani, Philosophical focus on culture and traditional thought systems in development. Nairobi: Konrad Adenauer Foundation.
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  32.  14
    "Sadakallahu’l-azîm” dedi̇ği̇mi̇zde ne demek i̇sti̇yoruz?Ahmet Nedim Seri̇nsu - forthcoming - Dini Araştırmalar.
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  33.  29
    L'extrême droite : hantise de l'Europe, bête noire de la Belgique.Simon Denault - 2001 - Horizons Philosophiques 11 (2):105-108.
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  34. Who is able to feel Pain? A Cartesian Attack on the Bête Machine.Anik Waldow - 2011 - In Tumini Angela & Sternudd Hans, How does it Feel? Interdisciplinary Press. pp. 3-15.
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  35. La polémique entre Bayle et Leibniz au sujet de l'âme des bêtes.Gottfried Wilhelm Leibniz - 1991 - Corpus: Revue de philosophie 16:153-160.
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  36. Verlaine, L. - L''me Des Bêtes. [REVIEW]G. W. Harris - 1933 - Scientia 27 (54):66.
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  37. Bougeant . - Amusement Philosophique Sur Le Langage Des Bêtes. [REVIEW]M. David - 1972 - Revue Philosophique de la France Et de l'Etranger 162:449.
     
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  38. L'Amusement philosophique sur le language des bêtes. [REVIEW]G. E. G. E. - 1956 - Giornale Critico Della Filosofia Italiana 10:283.
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  39. Derrida on Heidegger and . . . Robinson Crusoe? Review of : Jacques Derrida, Seminaire: La bete et le souverain, Volume II (2002–2003). Edited by Michel Lisse, Marie-Louise Mallet, and Genette Michaud. [REVIEW]David Farrell Krell - 2012 - Research in Phenomenology 42 (3):437-466.
  40.  36
    Comment l’esprit vient aux bêtes. Essai sur la représentation. [REVIEW]Luc Faucher - 2001 - Dialogue 40 (1):210-.
    Proust prend donc le chemin de l’«esprit représentation». À la suite de la discussion du débat entre Montaigne et Descartes au sujet de la pensée chez les animaux, elle met au jour deux dimensions de ce que l’on appelle traditionnellement la «pensée», soit la capacité complexe à gérer des informations et la capacité à former des représentations internes. Comme l’a montré Searle dans le célèbre exemple de la chambre chinoise, la manipulation de représentations n’est pas une condition suffisante pour la (...)
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  41.  91
    Michel Lisse, Marie-Louise Mallet and Ginette Michaud (eds): Jacques Derrida, Séminaire: La bête et le souverain Volume I (2001–2002): Editions Galilée, Paris, 2008, 467 pp, ISBN 978-2-7186-0775-7 (paper) EUR 33,00. [REVIEW]Chris Hackett - 2010 - Continental Philosophy Review 43 (3):439-443.
  42.  15
    Comme si elles avaient part à la raison.Laure Solignac - 2022 - Revue des Sciences Philosophiques Et Théologiques 106 (3):399-420.
    La distinction entre ce qui est rationnel et ce qui ne l’est pas, si structurante pour la fin de l’Antiquité et le Moyen Âge, empêche-t-elle de concevoir une condition animale commune aux bêtes et aux hommes, et surtout la possibilité d’une entente et d’une intelligence entre eux? Cet article montre que cette distinction agit comme un obstacle épistémologique dans la cosmologie et l’anthropologie du cistercien Guillaume de Saint-Thierry, pour qui la raison constitue à la fois le sommet de la vie (...)
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  43. Descartes Our Contemporary. [REVIEW]James Edwin Mahon - 1999 - The European Legacy 4 (4):98-101.
    In this review of two books, Descartes: An Intellectual Biography, by Stephen Gaukroger, and Descartes and his Contemporaries: Meditations, Objections, and Replies, edited by Roger Ariew and Marjorie Grene, I consider arguments about the motivation of Descartes for writing the Meditations on First Philosophy. According to Gaukroger, Descartes wrote the Meditations simply to legitimate his natural philosophy, which he had already worked out, for an audience of theologians and Scholastic philosophers, whom he feared would condemn it (as Galileo had been (...)
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  44.  42
    Interplanetär etik.Erik Persson - 2013 - In David Dunér, Extrema världar – Extremt liv. pp. 123-132.
    Hur bör vi bete oss mot livsformer som är väldigt annorlunda än vi? Spelar det någon roll att de är annorlunda? Spelar det någon roll hur annorlunda? Etiken sysslar med många olika frågor som alla har att göra med hur vi bör hantera det faktum att det vi gör (eller inte gör) påverkar andra än oss själv. En fråga för etiken gäller vad som gör en handling rätt. Är det till exempel effekterna av handlingen, avsikten med handlingen, eller ligger (...)
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  45. Bilimde Sınır Çizme Problemi: Popper, Lakatos, Kuhn ve Sonrası.Alper Bilgehan Yardımcı - 2018 - Dissertation,
    Bilimin ne olduğunun belirlenmesi ve bu bağlamda bilimin sözde bilim ya da bilimsel olmayan alanlara ilişkin sınırının nasıl çizileceği tartışması, bilim felsefesinde sınır çizme problemi olarak ele alınmaktadır. Çalışmanın ana konusunu oluşturan bu problem, özellikle yirminci yüzyıldan itibaren, bilim felsefecileri tarafından birçok ölçüt ortaya konularak çözümlenmeye çalışılmıştır. Bu ölçütler genellikle, bilim ile sözde bilim arasındaki sınırı belirlemek amacıyla, bilimi mantık ve mantıksal önermeler üzerinden değerlendirmektedir. Şu ana kadar Viyana Çevresi, Popper, Kuhn, Lakatos gibi filozoflarca ortaya konulan ölçütler, nihai olarak problemi (...)
     
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  46.  40
    David Hume and the myth of the ‘Warburtonian School’.R. J. W. Mills - 2023 - History of European Ideas 49 (2):200-223.
    David Hume (1711–1776) believed a ‘confederacy of authors’, brought together by the notoriously pugnacious William Warburton (1698–1779), were his most consistent and scurrilous critics. Warburton and his ‘School’ were Hume’s bêtes noires and embodied so much of what he fought against. Only there is reason to believe that the ‘Warburtonian School’ was more a useful fiction than a historical reality. The following deep dive into Humeana and the ‘stuff of anecdote’ digs up substantial conclusions about Hume’s philosophical project and context. (...)
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  47.  72
    Cinematic Mythmaking: Philosophy in Film.Irving Singer - 2008 - MIT Press.
    Film is the supreme medium for mythmaking. The gods and heroes of mythology are both larger than life and deeply human; they teach us about the world, and they tell us a good story. Similarly, our experience of film is both distant and intimate. Cinematic techniques--panning, tracking, zooming, and the other tools in the filmmaker's toolbox--create a world that is unlike reality and yet realistic at the same time. We are passive spectators, but we also have a personal relationship with (...)
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  48.  7
    Is Shakespeare any good?: and other questions on how to evaluate literature.Richard Bradford - 2015 - Malden, MA: John Wiley Blackwell.
    A brief essay on taste -- The dreadful legacy of modernism -- Is Shakespeare any good? -- Mad theories -- Defining literature: the bete noir of academia -- Evaluation -- Popular literature -- Is literature any good for us?.
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  49.  8
    Kant et le chimpanzé: essai sur l'être humain, la morale et l'art.Georges Chapouthier - 2009 - Paris: Belin-Pour la science.
    Nous, êtres humains, sommes issus d'une longue évolution, minérale et cosmique d'abord, biologique et terrestre ensuite. Pour certains, nous aurions définitivement rompu avec un héritage ancestral qui faisait de nous des bêtes. Nous seuls serions capables du sens du bien et du sens du beau. Nous seuls serions doués de morale. Il existerait ainsi un fossé infranchissable entre le grand philosophe Emmanuel Kant et nos cousins les chimpanzés! Ou bien, au contraire, faut-il considérer que la morale et l'esthétique chez l'homme (...)
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  50. Kant ve metafizik problem.Martin Heidegger - 2013 - Ethos: Dialogues in Philosophy and Social Sciences 6 (1).
    Temel ontoloji, sonlu insan özünün ontolojik açıdan çözümlenmesi anlamına gelir. Bu ontolojik çözümleme, “insanın doğasına ait” metafizik için temel hazırlamalıdır. Temel ontoloji, metafiziğin olanaklılaşması için gerekli olan insan Dasein’ın metafiziğidir ve tüm antropoloji türlerinden, felsefi antropolojiden de temelden ayrışır. Bir Temel ontoloji idesini açıklamak demek, Dasein’a ilişkin tanımlı ontolojik çözümlemeyi kaçınılmaz bir gereksinim olarak görmek ve bu yolla temel ontolojinin “insan nedir?” biçimindeki somut soruyu hangi amaçla ve hangi tarzda, hangi sınırlama içerisinde ve hangi koşullar altında sorduğunu açıklığa kavuşturmak demektir. (...)
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