By Andrew Cutrofello
Continental Philosophy: a modern advent seems on the improvement of the culture, tracing it again from Kant to the current day. Taking a thematic method, the ebook conscientiously makes an attempt to set up the continental framework by way of the foremost, in addition to less-well identified, thinkers.
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Additional resources for Continental Philosophy: A Contemporary Introduction (Routledge Contemporary Introductions to Philosophy)
Like Bachelard, Sartre focuses on the role played by the imagination in human cognition, reaching a different conclusion than Heidegger did about its ontological import. Merleau-Ponty (like Bergson) defends the view that scientific truth The problem of the relationship between receptivity and spontaneity 27 must be interpreted phenomenologically through the lens of a more primordial perceptual truth. By contrast, Foucault, Derrida, and Deleuze all reject the phenomenological conception of truth as givenness in favor of a conception of truth as difference.
Thus we can only ascribe intellectual intuition (such as we are capable of thinking it at all) to a being whose own existence would have to be cognized as necessary (CPJ 272–3). In other words, we can only ascribe it to a divine knower. Despite this cautionary remark, Kant’s immediate successors—notably Johann Gottlieb Fichte (1762–1814) and Friedrich Wilhelm Joseph von Schelling (1775–1854)— took intellectual intuition to be attainable for human cognition. This idea was taken up by German Romantics such as Friedrich Schlegel (1772–1829) and Novalis (Friedrich von Hardenberg) (1772–1801), for whom intellectual intuition manifested itself in the creation and reception of works of art.
Hegel went further, conceiving of his “phenomenology of spirit” as a reflection on the process whereby the Kantian doctrine of the transcendental ideality of appearances is first posited and then overcome by a subject who discovers that the concept of the thing in itself is untenable. Hegel criticizes Fichte and Schelling for thinking that Kantian dualisms can be overcome simply by taking the possibility of intellectual intuition for granted. Instead, he seeks to show how a sustained reflection on the difference between intuiting and thinking culminates in an identification of the two in absolute knowing.