(Notes autocrítiques esparses, Sabadell, 30 - August -09) Joan Tafalla
Sunday, August 30, 2009
Driver Eyetoy For Vista
folklore classic Notes on theory and practice or the inability of the "philosophers in the word" to transform the world. Two of Jacques Guilhaumou
(Notes autocrítiques esparses, Sabadell, 30 - August -09) Joan Tafalla the controversial sobre la utilitat or inutilitat of coneixement cientific to public political life comes from far, far away. We find a prime example of criticism made against the popular thinking in the thought teoricista XL Fable of Aesop
(Notes autocrítiques esparses, Sabadell, 30 - August -09) Joan Tafalla
, which carries the title:
Astronomer : " An astronomer had a habit of going out every evening to watch the stars. Here one day, while walking by outside engrossed in studying the sky fell to distraction, in a well. As complained and screamed, a man, passing, heard the moans that did, he approached and, knowing what had happened, said: "Dude, do you want to see what the sky can not see what is on earth?" We could use this tale to refer to those who glory of his fame and incapable of dealing with their own jobs in the ordinary men " [1] .
If Aesop's fables are dated by several authors, including VII and X centuries BC, we arrive at the conclusion that this discussion goes back to centuries before the formation of 
Greek polis. That is the existence of people who withdrew from the work of common men to think about useless things as the common dates in our cultural area between two thousand five hundred and three thousand years.
What this discussion shows a remarkable continuity in the Hellenistic world, Greek and Roman show is the appearance of stoicism and self-criticism Ciceronian abandonment by the Stoics Activity public to keep an aristocratic disdain for politics. A couple of days I've uploaded to the text Carmagole a friend Joe Traverso " -RECENSIONES Comment in: MT Cicero,
http://lacarmagnole.blogspot.com/search/label/Aportacions% 20from%% 20Pep 20Traverso .
Regarding the issue of absolute morality of the Stoics and the absence of intervention in the polis, perhaps it is pertinent to mention that the difference was na Florence Gauthier between natural law and right naturally in an email that was posted recently: " Il me semble bien essentiel de ce que signifie understand" droit naturel ": ce out of Brian Tierney learned, pour la première est apparu time in history in the twelfth century and therefore did not exist in antiquity knew that by cons "natural law". The difference between law and law is important, the law of nature is a reflection of an ethical, law is something else, a theory for action, a political theory. " If ens podem trobar remuntem al Renaixement Wikimedia Foundation una sobre la filosofia i felt relació between comú tema en el XXV Capitol Capitol dels Assaigs of Montaigne [3] titled: About pedantic
[4].
E the chapter, to be understood, must be read completely. Do not rule out a third or fourth reading on my part to get to glimpse what was the true intention of Montaigne. But now here I put a piece of hurried sentences: "And as for philosophers Retirees all public employment, have also sometimes been scorned by the free comics of his time, who have ridiculed the manners and opinions ... That is why people despise the vulgar, because ignorant of the things considered basic and common presumptuous and insolent ... It had to be envious of those above the vulgar forms, people underestimate the public actions, to bring a particular and inimitable life, agreed with certain arguments arrogant and unusual ...
Hate hominis ignava operates philosophia sententia [5] "About those philosophers, I say, who were great in science, although they were more in any action ... But some, seeing the place occupied by men incapable of government, in fleeing, and one that should be asked to philosophize Crates up when he received this response. "Until those who are not the somererers dirigesquin our armies ... Others, who had the imagination more than the fortune and the world, found low and vile the seats of justice and the same throne of kings " [6] . observe that Crates who interrogates, using philosophy as a synonym for life withdrawal from politics. Later still Montaigne criticism (which is funny in his case a criticism) of their pedants, who are the "schoolmasters" protagonists in this chapter of the Essais :
"About what Aristotle tells some that Thales, Anaxagoras and similar called his wise and prudent, because they did not care enough of the most useful things in rather than finishes well to grasp the difference between these words, I would say that does not excuse for my people (ie school teachers and pedants, JT); and humble fortune vuere necessitosa are content with that, we would rather the opportunity to say that both are not wise and not prudent " [7]
is, at this precise moment I feel deeply pedantic, that is: neither wise nor prudent.
*why, today, writing this, this chaotic note? For that I am still impressed by the fact that in order to finish my thesis and for contingencies to deal with some family I had to temporarily suspend my participation in the secretariat of the Association Sabadell by Republican .
ISOP
Fables,
revised introduction and Francecs J. Cuartero, translation and notes Montserrat Ros, Barcelona, \u200b\u200bFundació Bernat Metge, 1984, vol. 1, p. 102.
[2]
MT Cicero,
Del Supremo Supreme Good and Evil,
Montaigne , Michel de ... Assaigs , notes Traducció i Vicent Alonso, Barcelona, \u200b\u200bProa, 2006, First Book, pp. 225-243. The method used by the translator is Catalan Valencian. [4] Note of the translator of Montaigne (Vicente Alonso): "Synonym for" tutor "," school teachers ". As Coromines is a "deformation cultisme
" foot soldier " "Man who was walking" because the baby is accompanying a pedestrian standing or walking. " Moreover, the pedante was a prototypical characters of Italian comedy. " Note to JT: About pedante in the Commedia dell'Arte, see: Sforza, Nora, "El personaje del pedante as antithetical symbol of the Renaissance , 226-227-228 - 229. [5]
translator's note (Vicente Alonso) "hate men unable to action, philosophers in the words' is a verse quoted by Aulus Gel Pacuvi installed , Nights àtiques , XIII, 8, and then Iustus Lipsius: Politicorum sive civilis libri doctrinae , VI, I, 10. [6]
Saturday, August 29, 2009
World Leading Hair Restoration Doctor India
materials for an analysis of the language of the French Revolution
The language of politics and the French Revolution. Event due to linguistic .
The language of politics and the French Revolution. Event due to linguistic .
Published avec le concours du Centre national des Lettres. PARIS: MERIDIENS KLINCKSIECK, 1989, 212 pp. Collection: Librairie du bicentenaire de la Révolution française.
http://classiques.uqac.ca/contemporains/guilhaumou_jacques/guilhaumou_jacques.html 
can also find the text an article of author: "La langue politique et la Révolution française ," published in Langage & Société, no 113, September 2005, pp. 63-92. Number entitled: "Le politique in Usages, 19e-14th centuries. Paris: Les Éditions de la Maison des sciences de l'homme. address to download the article:
http://classiques.uqac.ca/contemporains/guilhaumou_jacques/langue_pol_et_revol_fr / langue_pol_et_revol_fr.html
The website "The classic des sciences sociales" is a comprehensive library of classics of social sciences, founded and directed for
Jean-Marie Tremblay, sociologist, founder
http://classiques.uqac.ca/
Sony Ericsson C 902 Clipart
Jacobinism
Jacques Guilhaumou 
e 
century the "passive revolution". It defines the strategy
Dictionnaire Critique du Marxism.
, pp. 622-626 . Is not legitimate to attribute to Antonio Gramsci's originality questioning of Jacobinism, "in the full sense of that term has historically been and should have as its concept" (
Gr ds text - GT_, p. 245)? It was as if the other "classics of Marxism" spoke French politics without ever worrying, especially as, the concept of Jacobinism. The most recent work in this area may lend itself to such an interpretation, yet it is a red herring. In that way so borrowed hides the complex history of the reference of the French Revolution in the Marxist tradition and the labor movement, we shall not, of itself, to explain the theoretical parentage Terror (Marx) hegemony of the people (Lenin), Jacobinism (Gramsci), it does not correct the issue of posture Jacobin in the analysis of situations: the designation of the real historical movement.
The translation of the concept of Jacobinism reached its maximum effective in
century the "passive revolution". It defines the strategy of permanent revolution in reference to events taking place in France from 1789 to 1870. (GT, p. 494). It combines the "force Jacobin" creation ex nihilo
"a national-popular collective will" (GT, p. 425). The work to which Gramsci's book does not pretend to reproduce the complex path of Marx's thought on the French case, but rather, by amplifying the analysis of the Marxist tradition of the ratio of the Jacobins in civil society, the "Party Jacobin "in the State Modern (Quaderni del carcere, p. 2010), highlighting the strategic concepts of permanent revolution and "national-popular Jacobin" (concept of "political hegemony" of "alliance between bourgeois intellectuals and the people "Quint, p. 1914).
Let us follow in the texts of Marx and Engels, the emergence of historical categories Jacobin. Early on, Marx was fascinated by the action of "Hero of the French Revolution," by the tragic figures of Robespierre and Saint-Just: these "spokesmen of the masses" (SF, p. 144 ff; MEW, 2, 125 ff), "authentic representatives of the revolutionary forces, that is to say beyond single class authentically revolutionary "mass innumerable" (IA, p. 204; MEW, 3, 161) - the "political emancipation" (QJ, Aubier, 113; MEW, I, 367) who produced "State only policy" the "political principle itself" (Cripol., p. 176; MEW, I, 319). By the "revolutionary energy", the "intellectual conscience of their value" and "general negative meaning associated with the nobility and the clergy "( Cridr., MEW, I, 389; Aubier, p. 93), the" men of Terror "(SF) produced an" abstract reality ": the "will" as the incarnation of the "principle of policy", the "principle of the state" (Reviews in margin ...; MEW, I, 402, trans.
apud Grandjonc,
Cridr. ). From "1793 to 1794 in France", the "Terror" is the "moment of enthusiasm," which is sacrificed to a bourgeois society "ancient conception of political life" (SF, p. 149; MEW, 2, 130). Politics between "violent contradiction with its own conditions of existence, declaring the revolution to the permanent state" (QJ, Aubier, 81; MEW, I, 357). A "tragic illusion" is practiced by men who go to the guillotine because they led battle "against bourgeois society" while proclaiming the rights of man, the sanctity of the principles of this company (SF, p. 148; 129). It is understandable why Marx envisioned in 1844 to write a History of the Convention , this revolutionary assembly which was "the maximum energy policy and power politics" and that it can be said of the French Revolution was "the classical period of political intelligence" ( Cr.en margin ... cit. ibid). But it is only in search of a strategy of class struggle to the events of 1848 that Engels and Marx will involve what should be the "land revolution" in historical categories Jacobin. Communist leaders opposed to the conquest "revolutionary" of the "legal ground "By the bourgeoisie conservative" revolution without revolution "(Robespierre), the" legal title of the revolutionary people, "a" social contract "(Rousseau) between the people and the revolution (NGRh, II, P. 234-235; MEW, 6, 112). The reference to 1793 will become a classic Marxist tradition. The French Revolution, the Revolution English, the "European-style revolution" and has allowed "the triumph of the bourgeoisie and a new social system" (NGRh, II, p. 229; MEW, 6, 107) the "coincidence of a people's revolution and the emancipation of a particular class." So are attested characteristics of any anti-feudal struggle led to the end: a "popular movement" which establishes, in a "Convention" means the "great struggle passion parties" and that updates the democratic right of the masses to act morally, by their presence on the behavior of constituent assemblies "8NGRh., II, p. 33, MEW, 5, 406) - "Terror," "plebeian way to end the enemies of the bourgeoisie." All features and especially the spokesman, who were missing
happened. The European revolutions of 1848 will generate a new generation of Liberal parliamentarians type 1789 (Rhenish liberal jurists of the Prussian National Assembly) and "the spirit of socialist system", pedants of the old tradition revolution of 1793 (the "party" French republican; NGRh, I, p. 181, and II, p. 85; MEW, 5, 133-134 and 448). 1793, tragic episode in history, is reprinted in the form of farce, "conquests tragi-comedy. " The movement is fundamental: the reference Jacobin has lost its designation of the real role of the historical necessity of the moment.
He returned to Lenin have reflects the Jacobin transformation into a revolutionary strategy of conquest of power. In his critical posture is determined by the concrete Jacobin. In What? , about use in the polemics between the Social Democrats managed to divide Mountain Gironde in the revolutionary French bourgeoisie, he stated the only issue legitimate in the historical moment: "Who sits on the ground of the class struggle of the proletariat? "Thus, the Social Democrat is the Jacobin revolutionary," inextricably linked to the organization of the proletariat, conscious of its class interests "(W, 7, p. 399). The bourgeois democratic revolution known type 1789 "allowed" self-organization of the proletariat "(W, 8, Revolution type 1789 or type 1848?"). The Convention is the "dictatorship of the lower strata of the proletariat and petty bourgeoisie" (W, II, p. 51), these layers "below "During" brief periods of their hegemony "exercised" a decisive influence on the degree of democracy to be enjoyed by the country during the tens of years of evolution known as calm that followed "(W, 17, "old truths, but still news"). The recall of the "spirit of 1793" establishes "connections", the "similarities" with the "historical analogies, but it does not copy the Jacobins or identify with:" The example of Jacobins is instructive. It has not aged, but it must be applied to the revolutionary class of XX e century "(O. 25," Of the enemies of the people ", June 1917, also p. 123-125). In summary: education emerges from the Marxist tradition, Gramsci will specify in an analysis of Jacobinism as political knowledge, the first historical manifestation of politics as an autonomous science. Risk a hypothesis the report of Jacobinism upon Marxist political tradition is simply the translation of the dialectical principle of equality. "The Buffett has knowledge that man another man as his equal and the behavior of man against another man as vis-à-vis his equal "(SF, p. 50; MEW, 2 , 40-41) are a subjectivity in act, a policy be translated into practice a strategy of class struggle. In this connection, Lenin emphasizes three features of a passage Holy Family (O., 38, p. 25): "What Edgar wants to look good for a while the equality French with German self-consciousness, and if seen that the second principle expresses the German , that is to say in abstract thought, what the first said to the French , that is ie in the language of politics and intuitive thinking. " Gramsci said, several times, this "language analysis Jacobin" around the fact that the "legal and political language of the Jacobins and the concepts of classical German philosophy" are "parallel and translatable in a direction and the other" (Quint, p. 2028), as follows: "This passage is from The Holy Family very important to understand some aspects of the philosophy of praxis, to find the solution of many apparent contradictions of historical development, and to answer some objections directed against the surface historiographical theory (it is also useful in combating some mechanistic abstractions ) "(GT., p. 230)
BIBLIOGRAPHY .- J. Bruhat, The French Revolution and the formation of Marx's thought , Historic Annals of the French Revolution, No. 184, 1966; C. Buci-Glucksmann, Gramsci and state
, Fayard, 1975; B. Conein,The style of Prince and the Jacobin policy in his Prison Notebooks , Proceedings of the Symposium Gramsci (Nanterre, Paris X, January, 1978); Auguste Cornu, Karl Marx's Stellung zur Französischen Revolution und Robespierre zu (1843-1845), in Maximilien Robespierre , hrsg. W. MARKOV, Berlin, 1961; V. Dalin, Lenin and Jacobinism , Annals History of the French Revolution, No 203, 1971, J. Guilhaumou, The French case in the Prison Notebooks: Permanent Revolution and apparatus of hegemony , proceedings Gramsci, J. Guilhaumou, Hegemony and Jacobinism in the Prison Notebooks: Gramsci and Jacobinism historical , Journal of History of the Maurice Thorez, No. 32-33, 1979; G.
Labica, From equality
- , Paris, ES, 1984; H. Portelli, Jacobinisme et anti-jacobinisme de Gramsci , dialectique, n º 4-5, 1975; E. SCHMITT et M. MEYM, origin and character of the French Revolution, Marx and Engels in From the Ancien Regime to the French Revolution , Göttingen 1978th Correlates .- Dictature du proletariat, Egalité, Gramscisme, Hégémonie, Révolution française, Social Democracy, Terrorism. Abbreviations MEW Marx-Engels Werke. Berlin, Dietz-Verlag, 39 vol. ES Editions sociales, Paris.
- O.
Lenin, Collected Works, Moscow, Paris, 47 vol.
Cridr.
Introduction of 1843 KM
German Ideology NRGh.
the Neue Rheinische Zeitung, KM / FE SF
Holy Family
QJ The Jewish Question QP
Prison Notebooks, Gallimard, GA. QDC
Prison Notebooks, AG.
GTGramsci dans le texte, AG.
Friday, August 28, 2009
Pea Sized Lump Under Chin And Sore Throat
MT Cicero, Del Bien y del Supremo Supremo Mal
Josep Traverso 
Josep Traverso
comentario-reviews to: MT Cicero,
Del Bien y del Supremo Supremo Mal, 2002, 1st reprint, Editorial Gredos, Biblioteca Clásica, Madrid. (JT note: even though the character Joe Traverso insiste interim notas yet, the public. The course is acumulan START tareas y las ...)
Writing.
The
DeFinibus Cicero written year 45 is composed of five books. In the first and second debates with Torcuato Cicero and Epicureanism Triario on these defenders. It is the second book in which Cicero presents a forceful critique of Epicureanism. In the third book, Cato presents the Stoic doctrine in the presence of Cicero and Lucullus. In the fourth book, Cicero criticizes the stoicism. Finally, the fifth book, Ram represents the views of academic and peripatetic and Cicero makes the critical and open discussion. This fifth book is set in Athens in the gardens of the Academy.
1 .- It is not a stoic Cicero, approaches in some aspects, especially in its claim to virtue as the highest good for human life and, in general terms , that live by the nature claimed, among other schools, the Stoics. But away from them deeply in the same design as those were of virtue. Bigger seems to be the distance that separates him from the Epicureans.
2 .- Cicero will develop in the second book in a powerful theory about morality and virtue to a social impression, public is not in any way or Marcus Aurelius in Epictetus.
2 .- Cicero will develop in the second book in a powerful theory about morality and virtue to a social impression, public is not in any way or Marcus Aurelius in Epictetus.
" Yourself, Cicero Torcuato-tops that are next to the consulate, when asked about the purposes to guide your insurance mandate will not say "you in the exercise of the judiciary and your life will work only for your own benefit, [the contrary] the words of the Peripatetic and the Stoics do not you fall off the face in court and Senate: duty, fairness, dignity, loyalty, righteousness, morality, actions worthy of the boss, worthy of the Roman people, face any danger the republic, to die for the fatherland, when you say these words, we, fools, we were astonished, as you undoubtedly are you laughing on the inside. Because among these so wonderful and great words there is no place for pleasure, not just the one you call pleasure in movement and that all men of the city and everyone in the field, all in short, when they speak Latin, call pleasure But even for that other stable, that nobody but you, [no pain] called pleasure. "(II, 23, 76/77) 3 .- In the critical school skeptical, to Pyrrho and Aristo, Cicero says that they, "to make all consist only of virtue, so far as to strip it of any possibility of choice between things and not give it a base from which arise or in which is supported, destroyed the very virtue that embraced "(II, 43) This is already one of the main criticisms launched Cicero stoicism, virtue lock in a bubble and isolate it from real life, think that man is pure soul and not a composite of soul and body. (Surely Cicero is attacking a key issue in Stoicism, one that prevents him from becoming a social moral)
The source of the disputed sociability of mankind is nature that has made us as we are social beings, "The same reason the man did get the men and induced him to settle with them in character, language and customs, so that starting from the love of family and yours, is becoming more widespread and joins in partnership first with his fellow citizens, then all mortals and, as Plato wrote to Archytas, remember that it was born to him only, but for the country and yours, so it's very little of which he is. "(125)
4 .- TEXT:
"We understand that what is moral, irrespective of any utility, regardless of awards or benefits, may be justly praised for himself. What is the nature of this can be explained not by the definition just given, though it helps a lot, and by the common view of all and by the inclinations and actions of the best men, they do many things only because they are decent, because they are straight, because they are moral, although they know they will not get any advantage. "(II, 45) a whim. I particularly like this text and would require special comment. He has criticized the philosophies that do not pay attention to definitions, logical partitions and other issues. Proposes a definition, then warns the reader about the possibilities of understanding the subject for a definition, "although it helps a lot," but what is central in "the common view of all" and the actions of men better " . Everyday life? Social life, land of philosophy? Here you decide the ultimate good?
5 .- You can not doubt that in Cicero morality has action, which is in political life, and in the remainder of personal life, where is the ground of morality. It's nature is our nature.
6 .-
There is an issue that is somehow present from the earliest stoicism, a refusal to half measures in terms of virtue or it is virtuous or not is, it's who has one virtue has them all because in the wisdom of the wise is a new position that does not support the compromise. This topic should make it difficult work with the disciples because it seems to exclude the student's progressive path toward a virtuous life and certainly the issue was attenuated along the Stoic discourse. Appearance strongly criticized by Cicero.
7 .- With the Stoics, especially the first, appeared an important question of language: the creation of new words. Should be very innovative because it drew attention and even centuries later commented. Cicero speaks of the problems that may create a language "new" as Latin, create new terms and accept and use some of those from the Greek, especially those that have become popular for use. Why was this inflation of new terms in ancient Stoicism? So innovative was its proposal that required all new terminology in this regard? Cicero seems to accuse them of camouflage behind the new words the old ideas.
Cicero seems to understand its role in the collection of a tradition and the discharge to a new society with the problems that seem to carry, including issues of language.
8 .- There is a "natural morality" that is installed inside the sage, "the god within" which he acknowledged by his intelligence and thus
This task was born in Greece, the polis and continued in these philosophies that appeared when the cops had already been destroyed, and in the binomial individual self-creation and social self-constitution, the second element was profoundly changed, the Stoics, for example, seems they opened a road that led from the individual to mankind. here may also pull up the contradictions of Stoicism, that shift to the interior which will be installed in the body of philosophical over the centuries, that "nothing external can affect you"
taken to the extreme with the statement destroys your body but your soul can not touch, shall remain in happiness.
10 .- The criticism of Stoicism is developed throughout the book IV. The first point of conflict
Your input be poor or nonexistent, "Now this is the dialectic and knowledge of nature as the supreme good, as I said, then try and spend all our discussion to develop this theme. However, in these two parts of philosophy had nothing to wish strongly Zeno change, all was well established as a part as another. "(IV, 4.8) The second fundamental question is not so much on the centrality of virtue and life according to nature but in the encapsulation of virtue itself that produced the Stoics, their isolation from the issues of body, as if virtue itself enough outside self, as if human beings have a soul and not only was a complex soul and body, "Well, is universally accepted that all the duty and function of wisdom consists of perfect man, one (so do not think that I speak only against the Stoics) argue theories that put the highest good in the category of what is beyond our reach, as if he were some inanimate, others, however, as if the man had no body, only care about the soul despite the very soul or is a something inconsistent (for this I can not understand), but was included in some kind of body, so that even she is satisfied with virtue alone, but seeks no pain. "(IV, 14.36)
interesting text that speaks of stratification the human being, an idea in mind, for example, Lukacs or
Hartmann ...
11 .- The live according to nature is an achievement that makes the human being through wisdom but has an intuitive basis and vital, are the principles that Mother Nature puts in us when we are born, the path of wisdom and happiness would go from this vital principle, species into an awareness of who we are, "In First, recognize that nature has instilled the love of ourselves and that the first wish has put in us is our own conservation. On this we of agreement, coming after becoming aware of who we are, so we can keep ourselves as we should be. "(IV, 10, 25)
12 .- It seems that we can say as a feature already present in ancient Stoicism that no man is a slave by nature. "But everything we have been talking moral nothing is so glorious and which extends more broadly than the union of men with men, the kind of society and community of interest and that love of mankind that originated at the time birth, as parents love their children and the whole family is united by the bonds of marriage and the lineage, is spread abroad, first by kinship, then affinities, then by friends, later by neighborly relations, and subsequently by citizens and those of friends and political allies, and, finally, by the union of all mankind. "(V, 23, 65)
13 .- Joaquín Miranda says that this book of Cicero was used by French students as a textbook on stoicism, no wonder, Cicero's knowledge about it seem very broad, and not just the stoicism, but in the philosophical tradition inherited from Greece, the Stoics, but also peripatetic, platonic, skeptical ... a large river of thoughts, philosophies, which is central to the debate on the highest good. And that trend appears to us particularly lively, the differences are real and not invented, the match also, one and the other having to do with the ways of life, with the highest good, to virtue and happiness. And includes an entire effort to give meaning to human life, social life, a mighty effort by self-constituted in itself a tradition.
14 .- Books like this require us to fundamentally review the way we approach the know, if we focus "excessively" in the mind of an author we can lose sight of underground stream running through it, and "know" a lot but do not understand anything.
15 .- There is, I think, in the Stoics and Cicero, something I call a genetic theory of virtue, ie the transformation of that kind of conatus with we are born until a streamlined acceptance and achievement of virtue as adults. The
culminates when, as adults, we realize our nature and our plan adjusted to her life, "not without cause in children see that kind of spark of virtue to which I referred, to be lit with the reason of the philosopher, to follow, as a divine guidance, reach the ultimate goal of nature. [...] Have to penetrate, therefore, knowledge of nature and thoroughly examine what she calls, otherwise we can not know ourselves. [...] Now, get to know ourselves is to know the powers of our body and our soul, and keep that kind of life that's full enjoyment of these powers. "(V, 15, 41 - 16, 44).
Blood Drops Before Mensus
Dialogue between summer and Miras Traverso report of Nicolai Nartmann
July 29, 2009
Dear Pep:
I'm reading a book, you'll probably be interested , The Philosophy of German idealism, of Nicolai Hartmann.
The first volume: The followers of Kant, decomposition or misinterpretation of Kant, then, Fichte, Schelling then, after the Romantics - Holderlin, Novalis ... just in Schlaiermacher-The second volume is Hegel P -500. Says that the logic of Hegel is an ontology. The book is translated or, in Ed South America and is on university faculties. I recommended it for years, many, Manuel Ballestero, Marxist Hegelian, knowingly. It has helped me already, I'm going to Hegel, in the second vol-to know which parts of Fichte and Schelling are the genesis of our praxeology.
In Schelling's transcendental idealism Your System (1801), not its philosophy of nature, later. Fichte his Doctrine of Science in 1794 and making their introductions to it in 1797 (found in book set), not its absolute metaphysical theological later edited with the same title as a rewriting of the text, etc. Castilian Certainly in the current translation of Fichte is not what interests us, Akal has resulted in the reworking of 1811, theological. Yes there is an issue of Aguilar 1975 which is the 1794, but I have not caught ...
July 29, 2009,
These days I have "spoken" frequently with Joan on the subject of late Stoicism do not know if I put a little shrimp as there was a kind of Florence Gauthier response to it without missing him right in what he posed.
therefore I have read lately, Epictetus and Marcus Aurelius. Now I come in Cicero.
Joan told me that he had given the de finibus (is this the Latin name?) And it makes a difference, has raised the level in the first book I'm impressed by the prose Cicero .
August 21, 2009
Dear Pep:
Until I'm back from vacation I could not read your message. I've been in a place where no internet and not even no possibility of talking on mobile phone. As Hartmann makes the book, I have photocopies of the two volumes and I can go when you those come around. In person or through Joan.
..."-.
Another item: liquid-like all true Aristotelian-contractarian weaknesses. The state is not a result of a previous individual wills from its prior capabilities that are alienated and access to representation. The state computer society and the rest of the objectification of the material culture of which it forms part, is that in the historical distribution is through material redistribution order, the rights and freedoms which establishes specific, skills and abilities of each individual, the degree of power and sovereignty, "the ethical history of each individual subject, which society does not pre-exist and are genetically produced by the existing social order, by the prevailing social relations that the state statue. For all this, is very close to Aristotle, again, ideas p. e.de
I do not know if you plan to work in this regard. I'm going to read now after finishing with a short text Fichte's Introduction to the theory of science (1934, is located on AbeBooks (trad Gaos) which is his explanation for beginners of his theories, 1794), Lukacs's book, then, before continuing with Chapter 6 of Phenomenology of esp, I re-read the prologue and the cpa 5. you see, we are delivering the program strictly on Marxism Lenin French political thought, German philosophical idealism. In addition to the extent it is possible to route absorbing everything that they could not absorb, our understanding of the RF is better, etc. After that I hope to go and Gramsci and Vygotsky, another Marxist Hegel, the ZPD is a conclusion the objective spirit.
On what I read of Hartmann wrote a text of 20 folios being in Cantabria, to fulfill the promises made to Salvador, but I was able to delete it without realizing it, almost like my table. Back to text Hartmann. Despite what I have identified as critical Quete think it is a very useful book and not waste time reading it. About the book of Cicero, the title is usually in Castilian of the supreme good and supreme evil-Gredos, eg. It is the opinion of Cicero on philosophy. As you know he studied in Athens. The summary makes the stoicism and puts into the mouth of Cato are dialogues style Plato is the text used by the French in their pre-university students to learn the Stoic ideas. I do not know where you read through this summary of Stoicism could know things would not have known. the book is easy to read and very interesting. I send copy to Joan. A hug
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