pre-socratics
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====== Pre-Socratics ====== | ====== Pre-Socratics ====== | ||
- | The wellsprings of European philosophy include the pre-Socratic philosophers Anaxagoras, Anaximander, | + | The wellsprings of European philosophy include the pre-Socratic philosophers Anaxagoras, Anaximander, |
These passages are often read as a declaration of the identity of thinking and being – including by Heidegger: “Parmenides’ language is the language of a thinking; it is that thinking itself.” (Heidegger, What Is Called Thinking?, 1976, p. 186) Another quotation from Parmenides, in a different rendering, asserts the identity of knowledge and existence, of truth and being: “For, what can be known is the same as what can be existing.” (Popper, The World of Parmenides, 2012, p. 134) | These passages are often read as a declaration of the identity of thinking and being – including by Heidegger: “Parmenides’ language is the language of a thinking; it is that thinking itself.” (Heidegger, What Is Called Thinking?, 1976, p. 186) Another quotation from Parmenides, in a different rendering, asserts the identity of knowledge and existence, of truth and being: “For, what can be known is the same as what can be existing.” (Popper, The World of Parmenides, 2012, p. 134) | ||
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As the medium of truth is language, it can thus be inferred deductively that language and being are also one. In the wake of Heidegger, this epistemology also stands at the center of Vilém Flusser’s concept of communication and culture. The relationship of knowledge to existence, of language to being, of thinking to being, of thinking to language, of truth to being, is claimed to be “the same” – that is, asserted as identical – and ultimately ontologically justified. | As the medium of truth is language, it can thus be inferred deductively that language and being are also one. In the wake of Heidegger, this epistemology also stands at the center of Vilém Flusser’s concept of communication and culture. The relationship of knowledge to existence, of language to being, of thinking to being, of thinking to language, of truth to being, is claimed to be “the same” – that is, asserted as identical – and ultimately ontologically justified. | ||
- | Since the emergence of mathematical logic in the nineteenth century, however, finer distinctions have been drawn between thinking and being. From Georg Wilhelm Friedrich Hegel to Gottlob Frege, a German idealism based on conceptual, rational thinking was continually being refined. In his Phenomenology of the Spirit or Phenomenology of Mind (German original 1807), Hegel argued for “work on concepts, | + | Since the emergence of mathematical logic in the nineteenth century, however, finer distinctions have been drawn between thinking and being. From Georg Wilhelm Friedrich Hegel to Gottlob Frege, a German idealism based on conceptual, rational thinking was continually being refined. In his Phenomenology of the Spirit or Phenomenology of Mind (German original 1807), Hegel argued for “work on concepts, |
With his pluriversal conception of language, Flusser was able to follow this with: The sameness of what can be thought and what can be does not exist. Instead of identity politics, there is incompleteness and undecidability. More exists than we can say, and we think more than we can say (formalize). Truth and knowledge are not identical to language and being. Interpretations of Parmenides up to now have remained metaphysical interpretations, | With his pluriversal conception of language, Flusser was able to follow this with: The sameness of what can be thought and what can be does not exist. Instead of identity politics, there is incompleteness and undecidability. More exists than we can say, and we think more than we can say (formalize). Truth and knowledge are not identical to language and being. Interpretations of Parmenides up to now have remained metaphysical interpretations, | ||
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+ | //Original article by Peter Weibel// |
pre-socratics.1604772469.txt.gz · Last modified: 2021/11/05 17:47 (external edit)