Narrow search


By category:

By publication type:

By language:

By journals:

By document type:


Displaying: 1-10 of 37 documents

0.031 sec

1. Der 16. Weltkongress für Philosophie: Volume > 1
M. Reale Diversite des cultures et conception du monde
abstract | view |  rights & permissions
PLURALITY OF CULTURES AND WORLDOUTLOOKAfter pointing out the multifaceted character of the word “culture”, the author declares that he intends to analyse the subject according to two comple- mentary angles: one related to the researcher himself, the other to the term “culture” in its broad philosophical and anthropological sense.In conformity with the first of these two perspectives, every culture is personal in the sense that, even when dealing with physical and mathematical Sciences, these are closely related to each researcher’s personality and therefore to his theoretical points of view. The existence of such postulates, necessarily axiological, is recognized in all the fields of knowledge by the present “Theory of Knowledge” and one may say that every man is a point of view on the world. In a certain way it is a return to Leibniz’s thesis, according to which each monad is a mirror that reflects the universe.It is not however necessary to conceive each monad as an “ens a se” unre- lated to the others. The isolation of the individual cultures would not be under- standable nowadays due to the growing demand of interdisciplinarity in the various fields of investigation. It is in the light of this that the universality of Problems should be tackled and any aim at reaching an “encyclopedic knowledge”, as a mere sum of results, should be rejected. It is rather in a System of multiple perspectives which transcends any false reductionism that a correlation between imago hominis and imago mundi is established.The author asserts that it is necessary to transpose the question, as Heidegger had already out, from the epistemological to the ontological plan, taking into consideration the concrete temporaüty of the various cultural areas over which the humanity is distributed.He Claims that what interests him in the present study is not the succession of cultures but its contemporariness in the sense that Croce attributed to this term. The author focuses preferably on the distinctions and correlations among the ones which, according to Archie J. Bahm, would be the fundamental cultures of our time: the European, the Indian and the Chinese. He does not seem to accept any concept of the world when there is an abstraction of the deepest roots of each cultural process, also because of the different meaning that ideas acquire when theoretical European models are transposed to other cultural contexts. From this derives the interest represented not only by the compara- tive study of cultures, in an empirical and scientific level, but also by the philosophical investigation of their values and structures, which has led some thin- kers to consider the possibility of a “ comparative philosophy” which is different from the comparative study of different philosophies. The author discusses, then, nihilism as a consequence of the deforming action of technology (Heidegger) in parallel with the concept of McLuhan’s “tribal society”. At last he asks if the growing demand for interdisciplinarity, besides reopening the debate about the possible unity of Sciences, does not bring up old and apparently resolved questions about the nature of men, with the corresponding investigation of the meaning of Science for mankind. Accor- ding to what has been exposed, the question of the concept of the world, without losing its epistemological focus, because of the diversity and conple- mentarity of the areas of knowledge, goes back to the ontological principles which condition not only the anthropological view but also the cosmological, which are correlated aspects of the same fundamental question. Thence, the author’s conclusion that the concept of the world cannot derive only from complementary results of the various Sciences because it is also an interaction between cultures. 104
2. Der 16. Weltkongress für Philosophie: Volume > 1
C. F. Manara Succès et limites de la mathematisation
3. Der 16. Weltkongress für Philosophie: Volume > 1
F. Miro-Quesada Peut-on fonder scientifiquement les normes?
4. Der 16. Weltkongress für Philosophie: Volume > 1
S. Cotta Le problème de la justification scientifique des normes
5. Der 16. Weltkongress für Philosophie: Volume > 1
J. Hersch D’ou la Science tire-t-elle son sens?
6. Der 16. Weltkongress für Philosophie: Volume > 1
Jean Ladrière Raison scientifique et raison a-scientifique
7. Der 16. Weltkongress für Philosophie: Volume > 2
Alwin Diemer Preface
8. Der 16. Weltkongress für Philosophie: Volume > 2
Stefane Anguelov Morale et science
abstract | view |  rights & permissions
L'appréhension spirituelle du inonde s’éffectue sous des formes spécifiques bien déterminées, parmi lesquelles l’attitude scientifique et appréciative envers le monde occupe une place prééminente. Ces deux attitudes sont en même temps différentes et unitaires. Leur différence est déterminée par le mode d’appréhension spirituelle du monde, ainsi que par leur importance fonctionnelle. Mais ces deux approches de la réalité - l’attitude scientifique et l’attitude axée sur la valeur, - loin de s’exclure mutuellement, s'interpénètrent. L’appréciatif et le scientifique,le normatif et le factuel sont deux aspects de l’appréhension spirituelle unitaire du monde.
9. Der 16. Weltkongress für Philosophie: Volume > 2
Ivanka Apostolova Essai d'analyse philosophiaue du rapport physique-biologie
10. Der 16. Weltkongress für Philosophie: Volume > 2
Joseph Borgoss La révolution scientifico-technique et ses interpretations extrêmes
abstract | view |  rights & permissions
En conséquence de cette révolution surgit le "thiers monde": le monde de la technique qui s'est glissé entre le monde de la nature et l'homme, fin effet la division dychotomique de la réalité en monde de la nature et en monde de l'homme et ce qui en résulte division dychotomique des sciences en Naturwissenschaften et Geistenwissensehaften, a été remplacée par une division trychotomique: le monde de la nature, de la technique, de la société. Au moment où ce "thiers monde" a révélé son ambivalent caractère-negatif et positif, ont apaaru ses deux extrêmes interprétations: faustique /catastrophique/ et ludique /absolument optimiste/.