Download PDF by Nicolas de Chamfort: La pensée console de tout

By Nicolas de Chamfort

ISBN-10: 2081339064

ISBN-13: 9782081339064

Los angeles plus perdue de toutes les journées est celle où l’on n’a pas ri. - Chamfort

« Le philosophe fournit une imaginative and prescient du monde ; le moraliste suggest un regard sur l’existence. Affecté de l. a. bile noire, Chamfort n’a pas l. a. tête d’un raisonneur. Le travail intellectuel le rase. À l’instar de Montaigne, il n’étudie que ce qui lui plaît. » Frédéric Schiffter

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The philosophical reason for Plato’s having introduced this differentiation still remains unknown. 7 In the case of the relationship between the good and οὐσία, it is highly questionable as to whether or not we are primarily dealing with a relationship of being [Seinsverhältnis]. This suspicion is supported by the fact that in book VI of the Republic Plato explicitly refrains from uncovering the real essence of the good (509D–E; cf. ”9 Indeed, all attempts at explanation that have been proposed so far are stipulated conjectures, which often isolated the passage 509B from its historical background and often projected later philosophical positions onto it.

On Plato’s account, the soul conceives mathematical entities as intermediate and embraces both knowledge (ἐπιστήμη) and (right) opinion (δόξα), whereas the whole motion of dimensional reduction goes epistemologically from sense perception (αἴσθησις) to thinking (νόησις) of the first two principles. Categorical (Logical) Reduction. Categorical reduction in Plato moves from the species of being through the opposites to the highest genera of being. The opposites (ἀντικείμενα), such as equal and unequal (ἴσον and ἄνισον), are further reducible to the original opposition of the one and the indefinite dyad.

509B). The good is the other of being which is represented in a multiplicity of beings, and yet the good is thinkable only in relation to the other of being. Because of this, Plato’s inner-Academic “archeology” cannot be a strict monism. Hence, Plato’s one is neither the Hegelian one, nor the Plotinian One of the first hypothesis of the Parmenides, but the one coupled with the many of the second hypothesis in the Parmenides (Parm. 137C–142B, 142B–157B). If there are two principles in Plato, the one and the many, and the one is the good, then the other of the one—matter, ἀόριστος δυάς or τὸ μέγα καὶ τὸ μικρόν—has to be the cause of evil (κακόν), even if not necessarily evil per se.

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La pensée console de tout by Nicolas de Chamfort


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