Judaísmo y los mitos políticos modernos

In the beginning the national socialist propaganda used to state that only intended to break the influence of what is jew within the political and cultural life of Germany. There is not only the need to try and understand the phenomenon from its emotional side though, but also from its intellectual one. In the history of mankind they were the first ones in denying and defying those conceptions on top of which the new state was being built, as Judaism was first in stepping forward in the decisive act of passing from a mythical religion to a ethical religion. What was otherwise feared by the inventors of the German superior race myth is not jews’ physical endurance, but moral one. Mythical thought always conceives the world as the struggle between divine and demonic powers. It is also true of our modern political myths that the deification process should had been carried out with a corresponding process of demonization.Al comienzo la propaganda nacionalsocialista solía aseverar que sólo pretendían quebrar la influencia de lo judío en la vida política y cultural de Alemania. Pero no sólo hay que intentar comprender el fenómeno desde su faceta emocional, sino también desde su vertiente intelectual. En la historia de la humanidad habían sido los primeros en negar y desafiar esas concepciones sobre las que se edificaba el nuevo Estado, al ser el judaísmo quien había dado en primer lugar el paso decisivo que lleva desde una religión mítica a una religión ética. Lo que temían los inventores del mito de la raza superior alemana no es la resistencia física, sino la resistencia moral de los judíos. El pensamiento mítico siempre concibe el mundo como una lucha entre poderes divinos y demoniacos. También en nuestros mitos políticos modernos el proceso de deificación debía verse cumplimentado con el correspondiente proceso de demonización

Disputa de Davos entre Ernst Cassirer i Martin Heidegger

En el número 54-55 de la revista L'Espill trobaràs dossiers monogràfics sobre "La controvèrsia de Davos", "El cinema d’Albert Serra" i "Llibres i biblioteques", amb contribucions de Simona Škrabec, Ernst Cassirer, Martin Heidegger, Àngel Quintana, Manuel Guerrero, Francesc Parcerisas i Manuel Arranz. A més, articles de Zygmunt Bauman, Richard Wolin, Ulrike Guérot, Anna I. Lopez, Enzo Traverso, Pau Viciano, Manuel Ollé, Faust Ripoll, Joana Masó, Gerard Rosich, Felip Martí Jufresa, Manuel López Segura, Francesc Foguet i Robert Casas, així com documents de Victor Serge i una conversa amb Enric Juliana, per Paola Lo Cascio

The Tacit Dimension

ABSTRACT I begin by outlining some of the positions that have been taken by those who have reflected upon the nature of language. In his early work Wittgenstein asserts that language becomes meaningful when we tacitly adhere to the rules of logic. In his later work he claims that languages become meaningful when they are situated within forms of life. Polanyi describes language as a toolbox for deploying our tacit awareness. A meaning is generated when a point of view attends from a subsidiary to a focal awareness. Languages re-present these meanings. Although all languages rely upon rules, what it is to be a meaning is not reducible to rules. Nor is there a universal grammar. Because it renders abstract reflection possible, language renders minds possible. A mind is not the product of an innate language of thought; it is a consequence of indwelling within a natural language. Indwelling within languages enables us to access new realities. Languages however do not supply us with the boundaries of the world. Not only do we know more than we can say, we can also say more than we know. The ultimate context of our linguistic meanings is not our social practices; it is our embodied awareness of the world. A representationalist account is in accordance with the view that minds are Turing machines. But the symbols processed by a Turing machine derive their meaning from the agents that use them to achieve their purposes. Only if the processing of symbolic representations is related to the tacit context within which they become meaningful, does a semantic engine becomes possible

Algumas considerações sobre a Filosofia da história de Kant

Translated by Rafael Rodrigues GarciaTradução de Rafael Rodrigues Garci

Erkenntnistheorie nebst den Grenzfragen der Logik

Pierwotnie opublikowane w: „Jahrbücher der Philosophie” 1913, Bd. 1, s. 1-59. Podstawa przekładu: E. Cassirer: Erkenntnistheorie nebst den Grenzfragen der Logik. In: Idem: Gesammelte Werke. Hamburger Ausgabe. Hrsg. von B. Recki. Bd. 9: Aufsätze und kleine Schriften (1902-1921). Hrsg. von M. Simon. Hamburg 2001, s. 139-200.Jeśli określenie stosunku między prawdą a rzeczywistością chcemy nazwać ogólnym tematem teorii poznania, to poszczególne epoki historyczne należy odróżnić w ten sposób, że obydwa pojęcia — których stosunek przyjdzie ustalić — ujmują one w różnym porządku i w różnej kolejności. Mimo że w ostatecznym rezultacie należy zdecydowanie wymagać czystego wzajemnego odniesienia między nimi, to jednak charakterystyczną różnicę stanowi to, czy zacznie się od jednego czy od drugiego pojęcia: czy „istnienie” rzeczy obowiązuje jako mocna dana (Datum), na której podstawie chcemy się zorientować o sensie i treści pojęcia prawdy, czy też odwrotnie — na podstawie ważności określonych, postrzeganych jako „ustalone”, kryteriów prawdy należy poszukiwać ustalenia ostatecznego znaczenia sądów przedmiotowych. Historia problemu poznania wyznacza ostry rozdział między obydwoma głównymi typami rozważania, wynikającymi z tego różnego kierunku sformułowania problemu [...]

O lugar de Kepler na história intelectual europeia

Neste texto Cassirer apresenta a dimensão filosófica do processo de transição da antiga concepção tardo-medieval da astrologia, para a moderna concepção de astronomia. Esse processo, que assume na obra de Johannes Kepler seu ponto auge, é investigado em seu íntimo diálogo com a tradição filosófica e científica, apontando, precisamente, para os elementos mais gerais que indicam uma nova forma da compreensão de mundo, o entendimento como o próprio artífice da natureza. Embora se encontre entre seus textos de menor repercussão, O lugar de Kepler na história intelectual europeia se apresenta como um rico exemplo de seu interesse pelo tema da transição para a modernidade e pelo tema do pensamento místico-astrológico, reflexo direto de seu contato com comunidade intelectual de Hamburgo, sobretudo, com a Bibliothek Warburg.In this conference Cassirer presents the philosophical dimension of the transition from the old late-medieval conception of astrology, to the modern conception of astronomy. This process, which reaches its peak in Johannes Kepler’s work, is investigated in its intimate dialogue with the philosophical and scientific tradition, pointing, precisely, to the more general elements that indicate a new form of understanding the world: the understanding as the creator of nature. Although it is among his lesser-known texts, Kepler’s place in European intellectual history presents itself as a rich example of his interest in the theme of the transition to modernity and in the theme of mystical-astrological thought, a direct reflection of his contact with the intellectual community in Hamburg, especially with the Bibliothek Warburg

Debate de davos

Debat