Sentences with word «cogito»

My description of the prereflective cogito as the sole form of consciousness in satisfaction is, consequently, at odds with the Sartrean scheme.

Descartes (1596 - 1650) contributed to mathematics and especially to philosophy — to the latter with his basic questioning and his principle of cogito, ergo sum («I think, therefore I am»).

On the other hand, the prereflective cogito is adverbial: it stands in a nonthetic, nonintentional relation to that of which it is conscious.

For, although he sometimes follows a great many European contemporaries in offering incense at the altar of Descartes, Merleau - Ponty's cogito differs radically from that of his predecessor.

To be sure, Descartes» subjectivism was not «reformed» in the manner required by Whitehead, since Descartes failed to apply adequately the objectivism implicit in his own cogito.

Although consciousness is the only way we know about the world within and around us — shades of the famous Cartesian deduction cogito, ergo sum — there is no agreement about what it is, how it relates to highly organized matter or what its role in life is.

Richard Linklater's Waking Life is an anti-narrative with no discernible story arc: The film's conflict arises between its characters» varying cosmologies and the challenge that that presents to the viewer's own existential verities, such as Descartes's dictum cogito ergo sum («I think, therefore I am»).

CES represent cogito, ergo, sum.

Modern philosophy is, as Kierkegaard argued in The Sickness Unto Death, simply paganism, its real secret being: «cogito ergo sum, to think is to be»; whereas the Christian motto, on the contrary, is: «As thou believest, so art thou; to believe is to be.»

The prereflective cogito (nonthetic self - awareness) is involved as a necessary structure in both consciousness as mere revealing intuition (prereflective positional consciousness of the world) and consciousness as knowledge (reflective positional consciousness of the past self).

But, even in the fundamental thinkers of high modernity, hints can be found that knowledge requires God: Descartes uses God in the Meditations in order to escape from the interiority where the cogito has stranded him; Kant uses God as a postulate of pure practical reason in order to hold on to the possibility of morality.

Ever heard of the cogito?

In the present moment of experience, there is no knowledge of the cogito, because awareness of the cogito is strictly prereflective and nonthetic.

In Being and Nothingness, Sartre makes a similar distinction when he differentiates between the cogito as such (pour - soi as thetic consciousness of the world) and the prereflective cogito (pour - soi as nonthetic self - consciousness).1

Quite the contrary, it is the non-reflective consciousness which renders the reflection possible; there is a pre-reflective cogito which is the condition of the Cartesian cogito.

That of which it is conscious is the cogito itself, not as a transcendent object of awareness, not as something separate and distinct, but as itself in the moment of its living experience.

Here, cogito and credo are antithetical acts: modern or «objective» knowledge is not religiously neutral, as so many theologians have imagined; rather, it is grounded in a dialectical negation of faith.

The cogito as such is datal: it posits (or intends) its object as a datum for positional (or intentional) awareness.

The prereflective cogito is not something different from the cogito; it is the very heart of it.

On the other hand, we must raise the question: Can we borrow the prereflective cogito without bringing the cogito as such along with it?

«I am lonely because... I am a man of faith for whom to be means to believe, and who substituted «credo» for «cogito» in the time - honored Cartesian maxim.»

Lately, even Descartes» «cogito ergo sum» («I think, therefore I am») isn't a given.

Descartes» famous utterance of «cogito ergo sum» — «l think, therefore I am» — is not nearly as important as the comment we can then make: «Because he thinks this, here is a conscious being.»

First, the concept of the cogito as mediated by a universe of signs.

We can briefly reconstruct as follows one prominent argument which brings Merleau - Ponty to this new notion of the cogito and which will thus bring us to the question of personal identity.

This has two unfortunate results: it makes the regnant society, or as we would perhaps more loosely say, «the mind,» into an «ego» — in which case the self becomes less a «lived - body» than a Cartesian cogito — and it gives the presiding occasion of the regnant society the impossible, or at least, improbable, job of coordinating all bodily data all the time, pre-reflectively and reflectively, into an organizational unity.

The subject - predicate dogma, the scholastic dualism Descartes seemed unable to reject, only obscures some of the truly important aspects of the cogito which inspired Whitehead's ontological principle.

For Whitehead believes that a sensationalist theory is by no means necessary to a system based on the cogito.

Whitehead sees the cogito as the paragon of clear and distinct ideas, involving a fusion if not identity of knower and known.

The people struggle to be subjects of their cultural universe, with their spiritual self, thinking self (cogito), vital self (psyche), feeing self, and perceiving self all forming integral parts of their subjecthood, enabling them to experience and create their own religio - cultural realities.

French philosopher René Descartes once said, cogito ergo sum: I think, therefore I am.

One can ask why the I has to appear in the cogito -LCB- Descartes» argument «I think therefore I am. -RCB-