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Apophatical Metaphysics of a Subject

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Apophatical Metaphysics of a Subject

ABSTRACT: In this paper, the inevitability of the metaphysics of a subject for the philosophical understanding of a person’s being in the world is established, and the apophatic character of this type of metaphysics is discussed. Analysis of the categories of being and non-being which allow the interpretation of a subject as transcendent and as transcendental being that is characterized by uniformity, spontaneity and irreversibility is also mentioned. The suggested interpretation of a subject discloses both the rational sense of the classical points of view on the absolute, unconditional, timeless and spaceless character of the subject of knowledge, and the compatibility of the notions of the absolute character of a subject and the ontological condition of a human being in society and culture. The main idea of the suggested conception of a subject is the fact that the subject’s being cannot be "housed" into the world, nor can it be characterized as impossible existence for the world. The world can be understood only from the point of view of being impossible (symbolic) existence. The discussion of the problem of identification of a subject shows that the presumption of a subject as one of the existing structures of the world leads to paradoxes and contradictions in the interpretation of the processes taking place in the world. To understand the process of education, it is necessary to bear in mind that it is not only cognitive, but also moral: education is the process of the formation of a subject of knowledge through identification with transcendental symbolic existence, which fact demands making efforts to be on the part of the thinking person.

I. Introduction

Some schools of modern philosophy buried the notion of a subject in oblivion. Criticism of the classical reason that began in the second half of the XIX century has come to an end in postmodemism of the XX century with the declaration of the principles of pluralism, relativism, contextuality and decentration. These principles are incompatible with the classical view on a subject, an object, truth and objectivity of cognition. The characteristic feature of the classical conceptions criticism of the 1-conceptions was the fact that it was aimed at opposing the consequences of the classical conceptions. These consequences include theories of the ideological forms of consciousness, theory of social progress, scientism, understanding of truth as a function of power, violence, etc. We must not understand this criticism of consequences as sufficient ground to reject the notion of subject.

In this essay, the author

  • Explains the inevitability of metaphysics of a subject for the philosophical understanding of the person's being in the world, and the apophatic character of this type.
  • Explains that scientific understanding of the world is based on the interpretation of being as an entity of existing objects and phenomena.
  • Explains that the ideas expressed above have great importance for the understanding of the character of a man's being. a transcendental subject corresponds to the ideal of truth and objectivity of scientific cognition.
  • Explains that to be subject is a possibility, any person faces. one can live, but at the same time he cannot be.
  • Explains that being is a transcendent being of man towards the world. it is uniform, single, and indivisible.
  • Explains that the interpretation of a man's being above implies the relation to non-being, because as an unknowledgeable, immoral individual, or wrongdoer, he can be and not be.
  • Argues that the notion of subject remains one of the fundamental metaphysical notions.
  • Analyzes the distinction between being and non-being based on the works of m.heidegger, j.-p.sartre, and russian philosophers.
  • Explains that non-being cannot be expressed until it is intruded in it. the symbol of a subject's birth fixes the subjective being in the world.
  • Explains that human consciousness is not a vessel that can be filled with any information. the teacher must change the common picture of the world the student possesses.
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    • Explains that something unknown plays an important role in kant's procedure to avoid the mentioned dangerous consequences.
    • Explains that natural things considered in themselves are only a class of the things that can't be known.
    • Explains that natural things aren't unknowable, so they're natural, and that's one of the differences.
    • Explains the procedure kant uses to avoid being accused of questioning the existence of god. not everything can be known in nature.
    • Explains that the condition of being in itself makes natural things unknowable. the concept of things in general makes it impossible to subsume everything.
    • Explains that the concept of thing in general implies that of being in itself, but we have already seen in beta that this condition could not be inferred that they do not exist.
    • Affirms that god and the immortal soul considered as noumena in the negative sense are for this reason things in themselves.
    • Explains that the existence of god and the immortal soul is safeguarded through this procedure and they remain located in a realm to which cannot reach the undesirable consequence originated in kant's conception of the perception of external objects.
    • Analyzes how kant reaches his aim of assuring the certainty and confiability of experience, leaving aside the relativity of this affirmation.
    • Explains that the absence of direct references to things in the critique is due to the necessity of assuring the coherence of the system.
    • Concludes that natural things are going to be found in space, but not the immortal soul and god. in this case, they should exclude explicitly god and the soul.
    • Analyzes kant's answer in the year 1792 after the second version of the critique.
    • Argues that kant's resource to solve this question consists in the appeal to the external sense whose form is the representation a priori of space.
    • Explains that the space, an abbreviated designation of the pure form of external intuition, distinguishes between noumena and phenomena.
    • Analyzes how kant carries out a true phenomenological reduction in the same way as husserl. he accepts the premise of the existence in general of things but is not interested in them.
    • Analyzes how kant's description of his employed system allows us a coherent reading of the critique through the adequate interpretation of role played by the thing in itself. however, the restriction to the interiority does not imply negation of existence of things that in the csl we say that they occupy places in space.
    • Argues that kant is characterized as idealist for this restriction to the interiority of the subject. the actual physiology in the nervous system would also be idealistic.
    • Explains that the eyes do not really see, but there are only the receptors of external data, in this case the luminous stimulus. this description has no point in common with the idealism which negates the existence of things in space.
    • Explains that the german word gemüt is translated as spirit or mind. the word spirit means something immaterial to which reason is immanent and also rational soul.
    • Explains that gemüt is the subject, but the spiritual component must always be present. kant's "questio juris" distinguishes between the transcendental and the metaphysical.
    • Explains that the subject's faculty of representing objects in space may be predicted that only objects can be represented. if one adopts the transcendental one, the spatial form of the external sensibility is deduced.
    • Opines that for the exposition to be correct, we must not come out of the transcendental standpoint. sometimes our necessity of a better understanding obliges us to leave this plane.
    • Explains that the requirement of a complete understanding of the transcendental deduction of categories in the first edition carries them to the construction of an thinking subject.
    • Explains that kant's deduction of the conditions of possibility of experience demands to describe which is the experience from i am going to establish its conditions. the transcendental plane does not mention the subject of this experience.
    • Explains that kant tells us that "we, men, have experiences." man is thinking and sentient being, meaning affection, sensation, intuition, perception, aperception, conscience.
    • Explains that the first step is to say that i am the subject because i think and feel and the second step consists in extending this restricted concept of subject to the human being in general.
    • Explains that they remit the signification of being subject to themselves, which makes it easily comprehensible, and defines the subject as a model representing the human being as thinking one.
    • Explains that experience is now the experience of a subject with faculties corresponding to the conditions of the possibility of this experience. kant's cognizant subject is restricted and lacks corporal activity.
    • Argues that the general characterization of this subject can be abstracted from the corresponding texts of the critique.
    • Explains that in spirit's natural attitude, we return by intuition and thought to the things that are given to us.
    • Explains the answer to kant's question about the thing that is accessible to us in two propositions: (1) the thing is the natural thing; (2) the object of a possible experience; (3) from descartes this conception is called idealism.
    • Explains that sensation is repraesentatio because it is something in the subject, but not representation. it is impossible to describe the particular way of existence of thoughts and represented objects.
    • Analyzes how kant's metaphysic of experience i, p. 62, states that external sense has a technical meaning -though not exactly- the realm of external sensibility.
    • Analyzes how c.g. moore's critique of the transcendental idealism seems to completely un-know the transient point of view.
    • Analyzes how kant employs subject (subjekt)with the same meaning of gemüt. the psychoanalysis does not require and in fact does not employ the concept of subject.
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  • Theory of Ideas
    analytical essay
    Finally, the theory of Ideas reaches new height in the Sophists. The theory of Ideas in this work is a new concept because he redefines and extends it. The Sophist presents that there are hierarchy of Ideas and the whole complex of Ideas in defining the meaning of Sophistry. There are five categories of the sophist: motion and rest, sameness, difference, being, and non-being. Plato uses logos to define the meaning of each of the categories in which the being is dynamic and there is relationship among them which unity is important.

    In this essay, the author

    • Opines that plato is one of the most important people in the history of philosophy. he is best known for his theory of ideas or forms.
    • Analyzes how plato introduced the theory of ideas, which centered on the problem of immortality of the soul.
    • Analyzes how plato uses socrates as a fictional character to understand the true beauty of the meaning of love.
    • Analyzes how plato uses logos and mythos to advance his theory of ideas, which is absolute good, in the republic.
    • Analyzes how the theory of ideas reaches new height in the sophists. plato uses logos to define the meaning of each of the categories in which the being is dynamic.
    • Analyzes how plato developed the theory of ideas by using logos and mythos, which are necessary for his arguments.
    992 words
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