Download Introduction to Metaphysics: From Parmenides to Levinas by Jean Grondin PDF
By Jean Grondin
Jean Grondin completes the 1st historical past of metaphysics and respects either the analytical and the Continental faculties whereas transcending the theoretical obstacles of every. He reports seminal texts via Parmenides, Plato, Aristotle, Plotinus, and Augustine. He follows the theological flip within the metaphysical considered Avicenna, Anselm, Aquinas, and Duns Scotus, and he revisits Descartes and the cogito; Spinoza and Leibniz's rationalist ways; Kant's reclaiming of the metaphysical culture; and post-Kantian perform as much as Hegel. He engages with 20th century strategies that upended the self-discipline, fairly Heidegger's revival of the query of Being and the rediscovery of the metaphysics of lifestyles via Sartre and the Existentialists, language through Gadamer and Derrida, and transcendence via Levinas. Metaphysics is usually brushed aside as a kind or epoch of philosophy that needs to be triumph over, but via selling a whole realizing of its platform and approaches, Grondin unearths its cogent method of fact and foundational effect on glossy philosophy and technology. through restoring the price of metaphysics for modern audiences, Grondin showcases the wealthy currents and countercurrents of metaphysical notion and its destiny percentages.
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Additional info for Introduction to Metaphysics: From Parmenides to Levinas
Sample text
The main interpretive divide in the debate concerns the imagination’s activities. Many non-conceptualists argue that the imagination is a manifestation of sensibility. As a result of such a thesis, non-conceptualist interpreters (see Allais (2008) and Hanna (2001; 2005)) argue that synthesis does not involve concepts. Thus, they urge, any intentional content had by a state pre-synthesis or post-synthesis is non-conceptual. Meanwhile, and contrary to the non-conceptualist, many conceptualists argue that the imagination is a manifestation of the faculty of understanding (see Ginsborg 2008).
Furthermore, as mentioned above, in order for a representation to even be capable of unifying with consciousness, it must be synthesized. It should be evident immediately that this passage does not support the account that Ginsborg attributes to Kant. For, again, Ginsborg’s interpretation requires the productive activities of the imagination include, as an essential part of the productive imagination, apperception, what Ginsborg calls the consciousness of normativity. Kant goes on to claim, in the A-Deduction, that the categories allow the imagination to forge the connections found in the synthetic unity of a manifold (CPR A 118-A 119).
According to Kant, in order for us to obtain and understand the unity of cognition that results from the three above-mentioned “cognitive sources”, we must first consider apperception. According to Kant, we are conscious of all representations that belong to our cognition; in order for a representation to belong to our cognition, it must be able to be connected to our consciousness. A representation has the capacity to be connected with our consciousness if the representation is synthetically unified (CPR A 116).