Sentences with phrase «cogito as»

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

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

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

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

Not exact matches

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.

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).

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.

Descartes himself acknowledged that his cogito ergo sum is already fundamental in Augustine's philosophy (letter to Colvius, 14 November, 1640), and he believed that his philosophy was the first to demonstrate the philosophical truth of the doctrine of transubstantiation, and could go so far as to claim that scholastic philosophy would have been rejected as clashing with faith if his philosophy had been known first (letter to Mersenne, 31 March, 1641) Indeed, nothing is more revolutionary in modern philosophy than its dissolution of the scholastic distinction between natural theology and revealed theology.

The earlier phenomenology stressed the lived - body (le corps propre) as against the objective body studied in the sciences, and a body - consciousness as opposed to a non-corporeal Cartesian cogito.

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.

This power to exist, the «project towards the world that we are» (PP 405), constitutes my most immediate awareness of myself as a «tacit cogito» which is brought to expression and explicit awareness through language.

It is a system of motor powers for exploring and making sense of the world, and as such, the cogito becomes more an «I can» than an «I think.»

Among Descartes» many contributions (he was a brilliant mathematician and scientist as well), the «cogito» (as philosophers call it) remains his most significant contribution to the history of ideas.

It is first spoken by René Descartes as «ego cogito, ergo sum» — «I think, therefore I am», but it is a fallacy because he mixed up being with physical processes.

I can start with cogito ergo sum, and get to my position with no assumptions (unless you refer to the Peano Postulates as assumptions, which is barely arguable).