57 research outputs found
Les origines de la philosophie du comme si
Nous traduisons lâarticle de Vaihinger « Wie die Philosophie des Als Ob entstand », paru dans Die deutsche Philosophie der Gegenwart in Selbstdarstellungen, Raymund Schmidt (Ă©d.), Leipzig, Felix Meiner Verlag, 1921, tome 2, pp. 1â29. Cet article autobiographique retrace le parcours intellectuel de Hans Vaihinger dont la « philosophie du comme si », qui prend sa source majeure dans la pensĂ©e de Kant, connaĂźt aujourdâhui une grande vitalitĂ© sous la figure du fictionalisme.Today Vaihingerâs philosophy of âas ifâ enjoys wide interest as part of the renaissance of fictionalism. We have translated Vaihingerâs article âWie die Philosophie des Als Ob entstandâ which appeared in Die deutsche Philosophie der Gegenwart in Selbstdarstellungen, Raymund Schmidt (ed.), Leipzig, Felix Meiner Verlag, 1921, vol. 2, 1â29. This autobiographical article traces the intellectual development of Vaihinger, whose major inspiration was the philosophy of Kant
Extrait du chapitre XXVI de la Philosophie du comme si
Nous proposons une traduction française dâun extrait du chapitre XXVI de lâĂ©dition populaire de Die Philosophie des Als Ob de Hans Vaihinger (Ă©dition populaire, 1923). Lâenjeu de ce texte est de manifester, dâune part, que lâutilisation de fictions est nĂ©cessaire au traitement de certains problĂšmes thĂ©oriques et pratiques. Dâautre part, il montre quâutiliser des fictions afin de rĂ©soudre certains problĂšmes thĂ©oriques (en lâoccurrence, mathĂ©matiques) ne conduit pas Ă lâerreur, pourvu que lâon adopte âla mĂ©thode des erreurs antithĂ©tiques.âWe propose a French translation of an extract from chapter XXVI of Vaihingerâs Philosophie des Als Ob (popular edition, 1923). The stake of this text is to manifest, on the one hand, that using fictions is necessary to deal with several theoretical and practical problems. On the other hand, it shows that using fictions in order to solve theoretical problems (here, mathematical ones) doesnât lead to mistake, if we resort to âthe method of opposite errors.
The Logic of the âAs Ifâ and the Existence of God: An Inquiry into the Nature of Belief in the Work of Jacques Derrida
The religious thematics at play in the work of Jacques Derrida have often provided an ongoing platform from which to struggle with the entire scope of his work, thus moving the seemingly peripheral discourses on religion within his oeuvre to the center stage. Despite repeated attempts to come to terms both theologically and philosophically with the conditional nature of representations, the problematics of representation are perhaps nowhere more forcefully demonstrated than in the work of Derrida. Indeed, for Derrida, the âas ifâ, as a regulative principle directly appropriated and modified from its Kantian context, becomes the central lynchpin for understanding, not only Derridaâs philosophical system as a whole, but also his numerous seemingly enigmatic references to his âjewishnessâ, as I intend to demonstrate in what follows. Through an analysis of the function of the âas ifâ within the history of thought, from Greek tragedy to the poetry of Wallace Stevens, I hope to show how Derrida can only appropriate his Judaic roots as an act of mourning that seeks to render the lost object as present, âas ifâ it were incorporated by the subject for whom this act nevertheless remains an impossibility. As Derrida discerns within the poetry of Paul Celan, bringing a sense of presence/presentness to our experiences, and as a confirmation of the subject which the human being struggles to assert, is the poetic task par excellence. It is seemingly also, if Derrida is to be understood on this point, the only option left to a humanity wherein poetry comes to express what religious formulations can no longer justify
Nietzsche philosophe
This is a translation of the second work by Hans Vaihinger (1852-1833), first published in 1902. Its title, Nietzsche als Philosoph, may seem inconsequential to todayâs readers but could have been shocking at the beginning of the twentieth century. Nietzsche had not yet been recognised as an authentic philosopher, which in the terms of the day meant the author of a philosophical system. As early as 1879, Alois Riehl had devoted an essay to him entitled: Friedrich Nietzsche. Der KĂŒnstler und der Denker. Ein Essay. In 1902, Rudolf Eisler published a work on Nietzscheâs metaphysics and theory of knowledge: Nietzscheâs Erkenntnistheorie und Metaphysik. Unlike these two authors, Vaihinger was the first to present the whole of Nietzscheâs thought systematically starting from its central core, thus showing that he can be considered and studied as a genuine philosopher. Vaihingerâs neo-Kantianism is particularly evident in his criticism of Nietzscheâs hierarchy of different types of human beings, in contrast to Kantâs recognition of the equal dignity of all human beings
El nacimiento de la filosofĂa contemporĂĄnea
Departamento de FilosofĂ
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