La paradoja de la metafísica romántica

Resumen Se presenta, en primer lugar, la metafísica romántica como un intento de fusionar el idealismo fichteano con el realismo spinozista. Se muestran, en segundo lugar, las dificultades encontradas por este intento a la hora de reconciliar las principales afirmaciones de ambas concepciones filosóficas: la creencia de Fichte en la primacía del yo y la fe de Spinoza en la prioridad de la naturaleza.   Palabras clave: Romanticismo, Fichte, Spinoza, idealismo, realismo, naturalismo, auto-determinación   Abstract Romantic Metaphysics is presented as an attempt to fuse Fichtean idealism and Spinozist realism. It is argued that the problem with this attempt is that it not always achieved to reconciliate the main tenents of both idealism and realism: that for the first the self is everything and that for the second it is the world which is everything.   Keywords: Romanticism, Fichte, Spinoza, idealism, realism, naturalism, self-determination

Schiller’s Humanism

Cet article avance l’idée selon laquelle l’humanisme schillérien doit se comprendre dans la tradition de l’anthropologie philosophique de la Karlschule. À partir d’un examen du kantisme de Schiller et en s’intéressant aux concepts d’humanisme religieux, d’autonomie, de providence, d’immanence et de transcendance, on en vient à la conclusion générale que Schiller fut un des premiers humanistes de la tradition allemande à affranchir l’éthique de la religion. À cet égard, Schiller peut être considéré comme le précurseur de penseurs radicaux venus après lui tels que David Friedrich Strauβ, Ludwig Feuerbach ou Friedrich Nietzsche.This article argues for understanding Schiller’s humanism in the tradition of the philosophical anthropology of the Karlschule. Examining Schiller’s Kantianism and the concepts of religious humanism, autonomy, providence, immanence and transcendence, we arrive at the general conclusion that he was among the first humanists in the German tradition to remove the religious dimension of ethics. In this regard, Schiller was the father of the radicals who came after him, of David Friedrich Strauβ, Ludwig Feuerbach, and Friedrich Nietzsche

The roots of romantic cognitivism:(post) Kantian intellectual intuition and the unity of creation and discovery

During the romantic period, various authors expressed the belief that through creativity, we can directly access truth. To modern ears, this claim sounds strange. In this paper, I attempt to render the position comprehensible, and to show how it came to seem plausible to the romantics. I begin by offering examples of this position as found in the work of the British romantics. Each thinks that the deepest knowledge can only be gained by an act of creativity. I suggest the belief should be seen in the context of the post-Kantian embrace of “intellectual intuition.” Unresolved tensions in Kant's philosophy had encouraged a belief that creation and discovery were not distinct categories. The post-Kantians held that in certain cases of knowledge (for Fichte, knowledge of self and world; for Schelling, knowledge of the Absolute) the distinction between discovering a truth and creating that truth dissolves. In this context, the cognitive role assigned to acts of creativity is not without its own appeal

Stroke genetics informs drug discovery and risk prediction across ancestries

Previous genome-wide association studies (GWASs) of stroke — the second leading cause of death worldwide — were conducted predominantly in populations of European ancestry1,2. Here, in cross-ancestry GWAS meta-analyses of 110,182 patients who have had a stroke (five ancestries, 33% non-European) and 1,503,898 control individuals, we identify association signals for stroke and its subtypes at 89 (61 new) independent loci: 60 in primary inverse-variance-weighted analyses and 29 in secondary meta-regression and multitrait analyses. On the basis of internal cross-ancestry validation and an independent follow-up in 89,084 additional cases of stroke (30% non-European) and 1,013,843 control individuals, 87% of the primary stroke risk loci and 60% of the secondary stroke risk loci were replicated (P < 0.05). Effect sizes were highly correlated across ancestries. Cross-ancestry fine-mapping, in silico mutagenesis analysis3, and transcriptome-wide and proteome-wide association analyses revealed putative causal genes (such as SH3PXD2A and FURIN) and variants (such as at GRK5 and NOS3). Using a three-pronged approach4, we provide genetic evidence for putative drug effects, highlighting F11, KLKB1, PROC, GP1BA, LAMC2 and VCAM1 as possible targets, with drugs already under investigation for stroke for F11 and PROC. A polygenic score integrating cross-ancestry and ancestry-specific stroke GWASs with vascular-risk factor GWASs (integrative polygenic scores) strongly predicted ischaemic stroke in populations of European, East Asian and African ancestry5. Stroke genetic risk scores were predictive of ischaemic stroke independent of clinical risk factors in 52,600 clinical-trial participants with cardiometabolic disease. Our results provide insights to inform biology, reveal potential drug targets and derive genetic risk prediction tools across ancestries

Stroke genetics informs drug discovery and risk prediction across ancestries

Previous genome-wide association studies (GWASs) of stroke - the second leading cause of death worldwide - were conducted predominantly in populations of European ancestry(1,2). Here, in cross-ancestry GWAS meta-analyses of 110,182 patients who have had a stroke (five ancestries, 33% non-European) and 1,503,898 control individuals, we identify association signals for stroke and its subtypes at 89 (61 new) independent loci: 60 in primary inverse-variance-weighted analyses and 29 in secondary meta-regression and multitrait analyses. On the basis of internal cross-ancestry validation and an independent follow-up in 89,084 additional cases of stroke (30% non-European) and 1,013,843 control individuals, 87% of the primary stroke risk loci and 60% of the secondary stroke risk loci were replicated (P < 0.05). Effect sizes were highly correlated across ancestries. Cross-ancestry fine-mapping, in silico mutagenesis analysis(3), and transcriptome-wide and proteome-wide association analyses revealed putative causal genes (such as SH3PXD2A and FURIN) and variants (such as at GRK5 and NOS3). Using a three-pronged approach(4), we provide genetic evidence for putative drug effects, highlighting F11, KLKB1, PROC, GP1BA, LAMC2 and VCAM1 as possible targets, with drugs already under investigation for stroke for F11 and PROC. A polygenic score integrating cross-ancestry and ancestry-specific stroke GWASs with vascular-risk factor GWASs (integrative polygenic scores) strongly predicted ischaemic stroke in populations of European, East Asian and African ancestry(5). Stroke genetic risk scores were predictive of ischaemic stroke independent of clinical risk factors in 52,600 clinical-trial participants with cardiometabolic disease. Our results provide insights to inform biology, reveal potential drug targets and derive genetic risk prediction tools across ancestries.</p

The spirit of the Phenomenology

The aim of the thesis is to investigate Hegel's attempt to resurrect metaphysics in the Phänomenologie des Geistes. Chapter 1 sets forth Hegel's general strategy for the resurrection of metaphysics: to justify knowledge of reality as a whole through epistemology or the critique of knowledge. Chapter 2 then examines why Hegel thinks that the resurrection of metaphysics is necessary after its destruction by the Kantian critique of knowledge. Chapter 3 turns to Hegel's argument for the necessity of a critical justification of metaphysics. It reconstructs his arguments in behalf of the critique of knowledge, and it analyses his polemic against Schelling's postulate of intellectual intuition. The task of chapters 4 and 5 is to explain how Hegel resolves the problems that confront his ambition to justify metaphysics through the critique of knowledge. Chapter 4 considers the objections raised by the meta-critical campaign of Hamanm, Herder, Schulze, Schlogel and Reinhold, and it examines how Hegel attempts to re-establish tho programme of the critique of knowledge after the meta-critique. Chapter 5 discusses the problem of solipsism, and interprets the dialectic of chapters IV and IV.A of the Phänomenologie as Hegel's reply to the solipsist. Finally, chapter 6 is a historical study of Hegel's development toward the Phänomenologie in Jena. It describes the stages by which Hegel came to conceive his programme for the critical resurrection of metaphysics.</p

La paradoja de la metafísica romántica

Romantic Metaphysics is presented as an attempt to fuse Fichtean idealism and Spinozist realism. It is argued that the problem with this attempt is that it not always achieved to reconciliate the main tenents of both idealism and realism: that for the first the self is everything and that for the second it is the world which is everything.Se presenta, en primer lugar, la metafísica romántica como un intento de fusionar el idealismo fichteano con el realismo spinozista. Se muestran, en segundo lugar, las dificultades encontradas por este intento a la hora de reconciliar las principales afirmaciones de ambas concepciones filosóficas: la creencia de Fichte en la primacía del yo y la fe de Spinoza en la prioridad de la naturaleza