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what is enlightenment according to kant
kant's enlightenment
kant's enlightenment
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Immunization and Violence 1. In a text dedicated to Kant as interpreter of the Enlightenment, Michel Foucault locates the task of contemporary philosophy in a precise stance. It concerns that taut and acute relation with the present that he names the "ontology of the actual." How are we to understand the phrase? What does it mean to situate philosophy in the point or on the line in which the actual is revealed in the density of its own historical being? What does an ontology of the actual mean, properly speaking? The expression alludes above all to a change in perspective with regard to ourselves. To be in relation ontologically with the actual means to think modernity no longer as an epoch between others, but as a stance, a posture, a will to see one's own present as a task. There is in this choice, something -- let's call it a tension, an impulse -- that Foucault will call an éthos, which moves even beyond the Hegelian definition of philosophy as the proper time spent in thought, because it makes of thought the lever that lifts the present out of a linear continuity with time, keeping it suspended between deciding what we are and what we can become. Already in the case of Kant his support of the Enlightenment didn't signify only remaining faithful to certain ideas, affirming the autonomy of man, but above all in activating a permanent critique of the present, not abandoning it in favor of an unattainable utopia, but inverting the notion of the possible that is contained within it, making it the key for a different reading of reality. This is the task of philosophy as the ontology of the actual: while on the level of analysis, locating the difference between that which is essential and that which is contingent, between superficial effects and profound dynamics that move things, that transform lives and that mark existences. We are concerned here with the moment, the critical threshold, from which today's news [cronaca] takes on the breadth of history. That which is placed in being is an underlying question of the meaning of what we call "today." What does today mean generally? What characterizes it essentially, which is to say, what characterizes its effectivity, its contradictions, its potentialities? But this question doesn't exhaust the task of the ontology of the actual. It isn't anything other than the condition for asking another question, this time that has the form of a choice and a decision.
Through the rise of technological advances in medicine, the vaccine has changed the world for the greater good of the human race. Making a great triumph and virtually eliminating an array of life-threatening diseases, from smallpox to diphtheria, thus adding approximately thirty years to many humans’ life spans. Although, a new complication has arisen, possibly linking neurological digression with this rise of new vaccines. Such a digression has forced parents to exempt their children from receiving vaccinations and brought forth mental anguish affecting the minds of many.
After watching The Vaccine War, the main concerns of vaccines are public safety, the aftermath of injecting harmful chemicals into ones’ body and the parents that choose not to vaccinate their children. In the beginning of the documentary, a mother, Jennifer Margulis, states she felt like it was not needed for her newborn child to be vaccinated for a sexual transmitted disease. She feels like the ingredients are scary for a young child to take in with an immature immune system. The other issue is a massive outbreak of disease that could have been prevented. The Center of Disease Control is carefully watching the town that Ms. Margulis lives, Ashland, Oregon, because it’s the least vaccinated places in America due to parents opting out of vaccines.
Appiah, KA. 2003. Thinking it through an introduction to comtemporary philosophy. Oxford university press, Inc . 198 Madison Avenue, New York 100016.
Is Michel Foucault a historian or not? At the beginning of the analysis on Foucault’s historical analysis, what should be acknowledged is that none of Foucault’s works refer to his previous ones and every work is based upon a new construction of theory and method which shakes the standard norms of history writing and put his methods under suspicion by some historians. On the other hand, many others favor his work; because of Foucault’s specific approach, Gutting calls him as an ‘intellectual artisan’ who was an expert of producing intellectual equivalents of material objects and especially three kinds of them which are history, theory and myth. (Gutting 1996, 3-6) Thomas Flynn answers this question by claiming that Foucault’s all major works are histories of a
This paper is an initial attempt to develop a dynamic conception of being which is not anarchic. It does this by returning to Aristotle in order to begin the process of reinterpreting the meaning of ousia, the concept according to which western ontology has been determined. Such a reinterpretation opens up the possibility of understanding the dynamic nature of ontological identity and the principles according to which this identity is established. The development of the notions of energeia, dynamis and entelecheia in the middle books of Aristotle’s Metaphysics will be discussed in order to suggest that there is a dynamic ontological framework at work in Aristotle’s later writing. This framework lends insight into the dynamic structure of being itself, a structure which does justice as much to the concern for continuity through change as it does to the moment of difference. The name for this conception of identity which affirms both continuity and novelty is "legacy." This paper attempts to apprehend the meaning of being as legacy.
During a freedom march on May 29, 1964 in Canton, Mississippi a boy by the name of McKinley Hamilton was brutally beaten by police to the point of unconsciousness. One of the witnesses of this event, and the author of the autobiography which this paper is written in response to, was Anne (Essie Mae) Moody. This event was just one of a long line of violent experiences of Moody’s life; experiences that ranged from her own physical domestic abuse to emotional and psychological damage encountered daily in a racist, divided South. In her autobiography Moody not only discusses in detail the abuses in her life, but also her responses and actions to resist them. The reader can track her progression in these strategies throughout the various stages of her life; from innocent childhood, to adolescence at which time her views from a sheltered childhood began to unravel and finally in adulthood when she took it upon herself to fight back against racial prejudice.
In The Eternal Now, Paul Tillich intent is to answer a variety of questions that are concomitant with Ontology and Theology. It is written in a direct style that is free from the characteristic rhetorical frills of many religious works. Make no mistake Tillich is a sincerely religious man who frames his philosophical thinking in the weltanschauung of Christianity. Nonetheless, in Tillich’s mode of existentialist manifestation, ideation of "being" saturates the mundane milieu of religion.
In The Landscape of History, John Lewis Gaddis makes a cohesive argument concerning about the debate over the objectivity of truth by stating “objectivity as a consequence is hardly possible, and that there is, therefore, no such thing as truth (Gaddis 29). The question for objective history has long been debated by numerous historians, and the differing viewpoints of history have led to a transition in our ways of thinking in the modern world. Ultimately, the question that this paper focuses on is: to what extent is history objective? Along with this, the relation to historical consciousness and the challenges of living in modernity will also be assessed. This paper will analyze the texts of John Lewis Gaddis, Nietzsche and the Birth of Tragedy, Modernity and Historical Vision, Living in Modernity, and Hermeneutics. Finally, the paper will argue that history is not largely objective, and is fundamentally shaped through the historian’s subjectivity.
...omes one on meaning – something that contrary to some notions can be found by looking at pieces of modernity – through an interpretative perspective. Modernity is thus redeemed – Utopia is still in sight.
"Internet Encyclopedia of Philosophy." Beauvoir, Simone de []. N.p., n.d. Web. 28 Apr. 2014. .
Appiah, KA. 2003. Thinking it through an introduction to comtemporary philosophy. Oxford university press, Inc . 198 Madison Avenue, New York 100016.
For innumerable centuries, unrelenting strains of disease have ravaged society. From the polio epidemic in the twentieth century to the measles cases in the latter half of the century, such an adverse component of nature has taken the lives of many. In 1796, Edward Jenner discovered that exposure to cowpox could foster immunity against smallpox; through injecting the cowpox into another person’s arm, he founded the revolutionary concept known as a vaccination. While many attribute the eradication of various diseases to vaccines, many United States citizens are progressively beginning to oppose them. Many deludedly thought that Measles had been completely terminated throughout the United States; however, many children have been patronized by
...ll true knowledge is solely knowledge of the self, its existence, and relation to reality. René Descartes' approach to the theory of knowledge plays a prominent role in shaping the agenda of early modern philosophy. It continues to affect (some would say "infect") the way problems in epistemology are conceived today. Students of philosophy (in his own day, and in the history since) have found the distinctive features of his epistemology to be at once attractive and troubling; features such as the emphasis on method, the role of epistemic foundations, the conception of the doubtful as contrasting with the warranted, the skeptical arguments of the First Meditation, and the cogito ergo sum--to mention just a few that we shall consider. Depending on context, Descartes thinks that different standards of warrant are appropriate. The context for which he is most famous, and on which the present treatment will focus, is that of investigating First Philosophy. The first-ness of First Philosophy is (as Descartes conceives it) one of epistemic priority, referring to the matters one must "first" confront if one is to succeed in acquiring systematic and expansive knowledge.
The term “Enlightenment” carries with it many different connotations. Most commonly it can be described as a movement towards some type of ultimate insight or awareness, emphasizing reason and individualism rather than tradition. In the 17th century what were once considered some of the most powerful of the social systems, law and politics, were critically rejected and the powers of reason and scientific research were embraced. Along with this shift came a break with tradition and an adoption of a critical stance in regards to modern reality. Kant’s response to this question of enlightenment set the stage for countless arguments on the true meaning of this mysterious concept, and additionally marked a critical point in our existence. This notion that we as humans must obtain Enlightenment was something Kant truly believed in, but his suggestions as to how we obtain this were somewhat controversial and contentious. Nevertheless, his goal was clear. First, people must break free from the “guardians” who regulate the ways in which we think, and second we must illuminate the path so as to light the way for others to follow. This notion of our essential Enlightenment is exactly why Foucault uses the term “blackmail”, because in his eyes there is no need to be for or against Enlightenment. To him the most important aspect of Enlightenment, is that Enlightenment itself is examined as a whole. What Foucault really wants us to do is take a step back, and truly dissect the foundations of autonomy that we seemed to have built many of our structures upon. It is necessary that we draw our own conclusions of Enlightenment based s...
Furthermore, Foucault raises an important issue regarding the authenticity and role of that individual. More than that, he introduces a theoretical and technical problem concerning the constitution of a work itself. “even when an individual is accepted as an author, we must still ask whether everything that he wrote, said, or left behind is part of his