Paschal Kant

Being that, Soul, God and World in the totality transcendente is something. Thus, the man is of the fenomtico world (Empirical) and of the transcendental (to think). Being that, the transcendental it does not know, only possesss idea. The knowledge is pure and the empiricist. Being that, those that are in the reason and the ones that are in the experience. Therefore, knowledge is synthesis between pure and the empiricist. ' ' All our knowledge starts with the experience ' ' Our intellect goes ties the object and there it absorbs through the experience the necessary one to know it.

The empiricist, or everything what it is concrete is in the experience. Thus, it is possible to intuir what it is the object. ' ' But nor all it originates from experincia' '. He exists some things that are not possible to be known with the experience. For example: As to know the God, if we do not make experience in the sensible one? It is possible then to intuir what it is or to have idea. If this has piqued your curiosity, check out Andi Potamkin. We only have idea of what he is God, soul and world in its totality.

' ' The reason is the college that supplies to the principles of a priori knowledge ' ' (CRP, p.32 B24-25). What she is a priori does not originate from the experience, we only have idea of what it is. Here it has a difference between empirismo and the rationalism. Kant affirmed that, although the origin of the knowledge to be the experience if lining up there with the empirismo exists certain conditions a priori so that the sensible impressions if transform into knowledge thus making a favor to the rationalism. This act to yield to the rationalism did not have to be taken to the extremity, therefore ' ' all the knowledge of the things proceeding from the pure agreement or the pure reason does not only pass of illusion; in the experience it only has verdade' ' (Paschal Kant apud, 1999, p.45).

The Citizen

the astros in rest. Kant considers that it is not the citizen that, when knowing, discovers the laws that conduct the object. The object, however, when known, that if adapta to the laws of the citizen inside receives that it from the knowledge. Of this form, the philosopher opens a new page in the history of the gnosiologia that would reach the most incalculable in such a way historical consequences how much theoreticians. So far, one admitted that all our knowledge if had to regulate for objects, but all the attempts to establish around them some a priori thing, by means of concepts, with which if it could have extended our knowledge, assuming such estimated, had not obtained nothing. Therefore, …

becomes it test to see if we would not be more fortunate in the problems of Metaphysics, formulating the hypothesis of that the objects must be regulated for our a priori knowledge, that establishes some thing in relation to objects before they are given in them. The copernicana revolution of Kant substitutes the realistic hypothesis of the knowledge (empirista how much in such a way racionalista) for an idealistic hypothesis. With such revolution, our philosopher concluded that it is not our sensible intuition that if he regulates for the laws of the nature of the object. In contrast, the objects if regulate to the laws of our intuitiva college. For in such a way, also the intellect if does not have to regulate for objects. The objects, while thought, if regulate for the intellect. Therefore, ' ' … in a priori knowledge if cannot add to objects nothing not to be what the pensante citizen removes of itself mesmo' '. IDEALISMO TRANSCENDENTAL and what Kant bases with the copernicana revolution of the knowledge? The call transcendental idealismo. The transcendental idealismo of Kant represented for the philosophy occidental person a point of comparable inflection to the heliocentrismo Coprnico.

Man: Conditional Animal

Introduction Alexander Koyr has a book that &#039 is called; ' Of the closed world to the universe infinito' ' where El sample that the men had breached with the structures of a planet created by God and that enjoyed of privileged status before this exactly creative. Kepler, Galileu, Brahe, Coprnico and the Newtons not necessarily in this order, had shown that it had other worlds, infinite worlds and were only plus a planet, a corpuscle floating in an immense galaxy. Similarities the Arendt part starts its book ' ' The condition humana' ' registering that a rocket turning in the terrestrial orbit praising that the infinite universe mentioned by Koyr effectively started to be conquered by the men. Symptomatic also &#039 is the registration of the tomb of the Russian scientist; ' the humanity will not remain imprisoned forever terra' ' . more, the man to the few is liberated of mooring cables of ' ' Terra&#039 mother; ' that it was par excellence, the place of the men, its arrest, as for the old philosophers the body was arrest of the soul.

E if the conquest of the sidereal space it does not mean in last instance a distanciamento of the creative and protective God, sample at least that the men already know to turn over for against proper. But for this work we will follow two basic lines of the thought of Arendt, the first one is inverse of the announced one in these first lines and consists of the idea of that the old Greek man had its restricted world the private sphere and if he carried through as man in Now, but now had a drastic inversion in the practised values: the man has the public life and if he carries through in the privacy of the home. Then we have that, Koyr understands that the world was restricted and expanded for infinite possibilities, to the step that with Arendt the innumerable possibilities of the public conviviality, of the debate in the square if had contracted for the small world and restricted world of the privacy of the home.