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Titlebook: Life, Organisms, and Human Nature; New Perspectives on Luca Corti,Johannes-Georg Schülein Book 2023 The Editor(s) (if applicable) and The

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樓主: 倒鉤
41#
發(fā)表于 2025-3-28 15:36:28 | 只看該作者
42#
發(fā)表于 2025-3-28 21:49:26 | 只看該作者
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發(fā)表于 2025-3-29 00:21:09 | 只看該作者
“,”: Some Notes on Causality and Life in Hegeljects using causal language to analyze phenomena of the living. This rejection is puzzling though, if one takes Hegel’s account of causality into account. By discussing the passage, I hope to shed some light on Hegel’s understanding of life and its relation to causality. After presenting my reading
44#
發(fā)表于 2025-3-29 06:44:12 | 只看該作者
45#
發(fā)表于 2025-3-29 07:59:21 | 只看該作者
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發(fā)表于 2025-3-29 15:11:12 | 只看該作者
‘All is Act, Movement, and Life’: Fichte’s Idealism as Immortalismticular. How can we make sense of this claim? I argue that the public lectures that compose the . are a popular expression of Fichte’s pre-existing commitment to what I call immortalism, the view that life is the unconditioned condition of intelligibility. Casting the I as an absolutely self-active
47#
發(fā)表于 2025-3-29 17:19:38 | 只看該作者
“True Life Is Only in Death.” On Rejecting Life and Nature in Romanticism (Fichte, Novalis, Schlegelcosmos in its totality, as Kant demonstrates in the antinomies, cannot be the object of discursive knowledge; and additionally, this impossibility proves to be a necessary contradiction in the subject’s act of self-constitution. The article follows the reactions of three protagonists within this con
48#
發(fā)表于 2025-3-29 20:48:34 | 只看該作者
Schelling on the Nature of Freedom and the Freedom of Nature: The Role of the , in the entiated form of a kind of freedom that can already be found in organic life: my claim is that human freedom and other forms of productivity within nature are instances of the same process. I argue that we should see the relationship between different forms of natural productivity and human freedom
49#
發(fā)表于 2025-3-30 03:23:35 | 只看該作者
50#
發(fā)表于 2025-3-30 06:33:17 | 只看該作者
The Psychical Relation that our responsiveness to reasons is a capacity we acquire through the development of our second nature; second, that our rationality is not merely one more capacity alongside those capacities we appear to share with nonrational animals but rather transforms the latter qualitatively. In this paper
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