Realização do mundo da vida fenomenológico na presença do sujeito e sua relação intersubjetiva

Transcendental consciousness is the principle of principles based on which philosophization of great philosophers such as Descartes and Husserl has been founded. With an inquiry into the intentional structure of this transcendental consciousness, Husserl accepts it just like the fundamental principle of philosophization and calls himself another New Cartesian. Descartes’ first principle is the thinking ego which, according to Husserl, has noemata in its thought. It should be noted that the fundamental element of his philosophization, i.e. "transcendental ego", is the same thing in an intersubjective relation to which all matters, including life-world and everything therein, are constituted. It is the same thing that happens with deep mining of the thoughts in the mind of the thinking ego and lived experience of consciousness fluid life. From the joining of monad-like egos, the first form of objectivity, i.e. intersubjective nature, arises. Here, my perception of the other and world and even other ego’s perception of me and my world are seen in the same way by identical necessity; that is, everyone in his own position considers another ego in its own position to be similar to himself. This means that their life-world is easily exchanged with each other. Ego as the transcendental and concrete ego experiences and knows other egos inside itself with certainty and hence, my life-world will be identical with his. Overall, Husserl was influenced by Descartes in presenting his own philosophical views. So, this paper aims to investigate and analyze Cartesian meditations in his philosophical approaches. The research method is descriptive-analytical.La conciencia trascendental es el principio de principios basado en el cual se ha fundado la filosofía de grandes filósofos como Descartes y Husserl. Con una investigación sobre la estructura intencional de esta conciencia trascendental, Husserl la acepta como el principio fundamental de la filosofización y se llama a sí mismo otro Nuevo cartesiano. El primer principio de Descartes es el yo pensante que, según Husserl, tiene noemata en su pensamiento. Debe notarse que el elemento fundamental de su filosofización, es decir, el "ego trascendental", es lo mismo en una relación intersubjetiva a la que están constituidas todas las materias, incluido el mundo de la vida y todo lo que está en ellas. Es lo mismo que sucede con la minería profunda de los pensamientos en la mente del ego pensante y la experiencia vivida de la vida fluida de la conciencia. A partir de la unión de egos de tipo mónada, surge la primera forma de objetividad, es decir, la naturaleza intersubjetiva. Aquí, mi percepción del otro y del mundo e incluso la percepción del otro ego sobre mí y mi mundo se ven de la misma manera por idéntica necesidad; es decir, todos en su propia posición consideran que otro ego en su propia posición es similar a él. Esto significa que su mundo de la vida se intercambia fácilmente entre sí. El ego como el ego trascendental y concreto experimenta y conoce otros egos en su interior con certeza y, por lo tanto, mi mundo de vida será idéntico al suyo. En general, Husserl fue influenciado por Descartes al presentar sus propios puntos de vista filosóficos. Por lo tanto, este artículo tiene como objetivo investigar y analizar las meditaciones cartesianas en sus enfoques filosóficos. El método de investigación es descriptivo-analítico.A consciência transcendental é o princípio de princípios baseado no qual a filosofização de grandes filósofos como Descartes e Husserl foi fundada. Com uma investigação sobre a estrutura intencional dessa consciência transcendental, Husserl a aceita exatamente como o princípio fundamental da filosofização e chama a si mesmo de outro novo cartesiano. O primeiro princípio de Descartes é o ego pensante que, segundo Husserl, tem noemata em seu pensamento. Deve-se notar que o elemento fundamental de sua filosofização, ou seja, "ego transcendental", é a mesma coisa em uma relação intersubjetiva à qual todas as matérias, incluindo o mundo da vida e tudo o que nele existe, são constituídas. É a mesma coisa que acontece com a mineração profunda dos pensamentos na mente do ego pensante e na experiência vivida da vida fluida da consciência. A partir da união de egos semelhantes a mônadas, surge a primeira forma de objetividade, ou seja, a natureza intersubjetiva. Aqui, minha percepção do outro e a percepção do mundo e até mesmo do ego de mim e do meu mundo são vistas da mesma maneira por necessidade idêntica; isto é, todos em sua própria posição consideram que outro ego em sua própria posição é semelhante a ele mesmo. Isso significa que seu mundo da vida é facilmente trocado entre si. O ego como o ego transcendental e concreto experimenta e conhece outros egos dentro de si com certeza e, portanto, meu mundo da vida será idêntico ao dele. No geral, Husserl foi influenciado por Descartes ao apresentar seus próprios pontos de vista filosóficos. Assim, este artigo tem como objetivo investigar e analisar as meditações cartesianas em suas abordagens filosóficas. O método de pesquisa é descritivo-analítico

From the Idea of God in Classical Metaphysics to Nietzsche's Alternative Design

Nietzsche believed that metaphysicians considered their beliefs to be true and gave their ideas an objective truth. Nietzsche claims that all human values and beliefs, including belief in God, arose from the perspective of the desire for power and in order to preserve and preserve human life and usefulness; Without being able to give an objective existence to these ideas. This is exactly where Nietzsche finds the Western metaphysics vulnerable, because the followers of this knowledge considered the personal truth according to their own interpretation, thus removing the role of preserving life from the attributes of God and turning it against themselves. . Nietzsche, on the other hand, analyzed the pragmatist basis of the idea of God and reconstructed it in the next step. This article tries to show the philosopher's plan for God by analyzing the history of metaphysics in Nietzsche's thought and its relation to the classical idea of God, as well as trying to design another human being in the world to come

Considerations on Ethics in the World of Science and Engineering

Engineering and ethics are two distinct and independent fields. In the affairs pertaining to science and engineering, usually ethics and ethical codes are not involved. As science deals with truth which is of the highest values, everyone who deals with science has done something which has moral value. In the modern world, particularly in the recent decades, engineers have been dealing with designs and projects that affect the destiny of countries and sometimes all the people of the world. As a result, they should consider the consequences of their deeds. Presently, the destiny of mankind and the world is dependent on technologies and their trends. Hence, they should comprehend their status and responsibility

Plato, Identity, and Virtue

A common understanding of identity is a logical principle with the formula A is A. In this understanding, identity is a principle which lacks dimension, and epistemic and existential meaning; therefore, with regard to this principle, nothing can be something else. In Greek thought, it was supposed to be the feature which helped understand existence. Identity has an important place in Plato’s thought that tries to establish a new society based on philosophic thinking and considers this rational thinking to be a virtue which attempts to reach a good idea. Hence, the predicate in Socratic proposition “virtue is knowledge” is only possible (something like virtue can be something else like knowledge) if identity is not considered as sameness but considered as a property which forms the essence of the creatures. Therefore, Plato should distinguish between sameness and identity. Ignoring this difference leads to misunderstanding Plato’s most important doctrine that is the ideas and their relation with each other (and with their instances). This article has tried to show:  a) what is the relation between the proposition “virtue is knowledge” and identity; b) what is Plato’s understanding of identity which let something be something else without being paradoxical with “being the same as something else”

Efficacy of Application of Pseudocolor Filters in the Detection of Interproximal Caries

Background and aims. The aim of the present study was to compare the effect of application of an image processing mode of a colorizer on the efficacy of the detection of interproximal carious lesions viewed in direct digital radiography. Materials and methods. A total of 102 proximal surfaces of extracted human premolars on direct digital images were evaluated by three observers with and without the application of pseudocolor filter. The teeth were sectioned and viewed microscopically to determine the gold standard. The kappa value agreement ratios were calculated. Results. Sensitivity and specificity values for normal digital and colorized images were 66.7%, 60%, 80.5%, and 50%, respectively. However, there were no statistically significant differences between the two types of images (P = 0.12). Conclusion. In this study application of pseudocolor filter on digital radiographic images failed to result in significantly improved caries detection