On Tanabe's Logic of Species
Tanabe Hajime (1885-1962), another pole of the so-called Kyoto-School of Philosophy of modern Japan, attempts to construct a dialectical, triadic logic of genus, species and individual as a creative synthesis between Eastern and Western philosophy. Although the formal pattern of his method is influenced by the Hegelian dialectic, the way of his thinking is rather prevailed by Kantian dualism. This makes a sharp contrast to his mentor Nishida Kitaro, whose logic of Topos or Place qua Absolute Nothingness is criticized as all-embracing and static in character by him. The difference between them might be parallel to that of Greek and Latin theology concerning the Trinity. Tanabe never presupposes any preexistent entity as the primordial One in the eternal dimension, but rather maintains the individuality as the free subjective agent in the field of history. The dichotomy between the universal and the individual is overcome in and through the mediation of the third term — the species — as the negatively self-realized, specific form of the genus. The species, however, turns out to be the self-estrangement, when it loses the perpetually negative mediation of the free subjective activity of the individual.
The species-like substrative being, in its function of negative mediation, is necessary for an individual subject to arise in accordance with the universal genus. The substratum retains its self-identity in the form of continuum, though it contains the negatively opposed moment within itself. The self-identity is no other than the balance between the continuum and the moment of negative opposition. That is, the substratum as matter is the self-negating mediation to a spiritual subject. Spirit cannot manifest itself without the negativity matter has. The substrative continuity of matter is the mediator to the subjective action of the individual person, and functions as the expedient being or means for it. The universal genus is to be actualized only through the mediation of the individual practical subject, and the individual must negatively mediate its own egoity, i. e. , radical evil hidden in the bottom of itself, tending to cling to its self-identity, to be purified through repentance. This is the self-realization of the principle of the mutual identification of Pathos and Nous. The Pathos corresponds to the species-like substratum, and the sin and evil involved in that substratum is to be purified through its active subjectification. The individual does not disappear into the universality, but rather the universality is to be realized in the individual through the mediation of a particular species as the material substrative being.
Gonzalez, Juan. Harvest of Empire a History of Latinos in America. New York: Penguin Putnam Inc, 2000.
Eleanor Roosevelt said, “the future belongs to those who believe in the beauty of their dreams.” That statement holds strong for immigrants in America. Equal access to opportunities allows immigrants to achieve the American dream. Their success correlates with America’s success because of the contributions immigrants provide to America. Unfortunately, the current immigration policy in America denies many immigrants the American dream. It is crucial to understand the historical context of immigration in America. Initially, most immigrants were from Europe and were not restricted by any immigration laws. Now, most immigrants come from Latin America but are restricted to severe immigration laws. The Latino/a community is one of the most severely affected groups because the current immigration system disproportionally affects Latino/as. Recognizing how the experience of Latino/a immigrants have been both similar and different in the past from other immigrant groups and dispelling common misconceptions about Latino/as today bring an awareness how Latino/as are affected.
The wage theft website indicates that wage theft is not stereotypical, and the issue is not primarily in specific work fields. No worker can particularly avoid wage theft, whether good wages or great benefits. Wage theft is more likely to occur in non-union workplaces. Industries including agriculture, janitorial services, retail, and restaurant work are among many of the most reported cases involving wage theft. Wage theft includes but is not limited to: not paying for all hours worked or not paying overtime, not paying minimum wage or not paying at all. Incidents classified as wage theft most often violate the Fair Labor Standards Act (FLSA), which provides a federal minimum wage but allows states to set their own minimum wage increased from the federal, and requires employers to pay...
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.
Haiti, previously known as Saint-Domingue, was a slave island and one of the wealthiest of France’s colonies. Up until this point in time, slavery was still common and, as mentioned above, continued throughout the world even after such freedom declarations such as, the Declaration of Independence in the newly formed United States, and the Declaration of Rights of Man in the Republic of France. The Haitian Revolution was brought on by the want for liberation of slaves, and was largely inspired by the French Revolution and the Declaration of Rights of Man. “Even though the early leaders of the French Revolution had no intention of exporting the upheaval, it spread to the colonies, especially to Saint-Domingue” (Ott 1973). This revolution proved to be a major event as it was the most successful slave revolution in history. The slavery population in Haiti, vastly outnumbered the white colonists in Haiti, and therefore, when the slave population banded together, led to a full-scaled rebellion. Revolts would continue to occur until finally in 1793, the slaves got their freedom, with slavery officially being abolished in all French territories in 1794. From this point until 1802, small rebellions continued to occur as not much changed in the daily lives of slaves, despite technically having their freedom. After the French Revolution and with Napoleon taking power in 1799; Napoleon reinstated slavery in all French colonies, including Haiti. Napoleon also sent an army to Haiti to enforce these new slavery laws and Haiti returned to a slave economy in 1802 (Doyle 1943). The Haitian Revolutionaries finally get their win after defeating the French soldiers in the Battle of Vertieres in 1803; the final part of the revolution. The revolution officially ended in 1804, with Haiti gaining its independence from France and permanently abolishing slavery
Sigmund Freud known to be the father of Psychoanalysis , contributed a large deal of this research on the construct of the unconscious mind. Freud valued the effect that the id, ego and superego had on a pe...
Immigration is the process of entry of individuals into a new country (23). Throughout past centuries, immigration has been a means of discovery and exploration of new lands. In today’s culture, immigration to the United States is an avenue for individuals who wish to start new lives and take advantage of the capitalistic, entrepreneurial system. People from many countries have migrated into the United States. Most recently, the migrants have come from Central and South American countries. These Latin American countries influence America’s society culturally and economically through their language, traditions, and workforce. From the 1990s to the present time, immigration from Latin American countries has more than doubled. Mexico is one of the leading providers of immigrants to the United States. According to the United States Census Bureau, 16.3 percent of our nation’s population consists primarily of people with Hispanic or Latino background (4) (This percentage does not include illegal immigrants). By understanding the background and development of immigration, the effects of immigration on the economy and culture, as well as, the different perspectives of Americans on immigration, one can begin to grasp the overall significance that Latin American immigration is having on America’s infrastructure.
Freud begins to create the map of mental life through the ideas of the ego, the id, and the superego. The ego, or consciousness, is the manner in which a person first realizes tha...
ABSTRACT: In this essay I examine the relationship between Sartre's phenomenological description of the "self" as expressed in his early work (especially Being and Nothingness) and elements to be found in some approaches to Buddhism. The vast enormity of this task will be obvious to anyone who is aware of the numerous schools and traditions through which the religion of Buddhism has manifested itself. In order to be brief, I have decided to select specific aspects of what is commonly called the Theravadin tradition as being representative of Buddhist philosophy. By choosing to look primarily at the Theravadin tradition, I am by necessity ignoring a vast number of other Buddhist approaches. However, in my view, the Theravadin sect presents a consistent Buddhist philosophy which is representative of many of the major trends within Buddhism.
The Human Genome Project is the largest scientific endeavor undertaken since the Manhattan Project, and, as with the Manhattan Project, the completion of the Human Genome Project has brought to surface many moral and ethical issues concerning the use of the knowledge gained from the project. Although genetic tests for certain diseases have been available for 15 years (Ridley, 1999), the completion of the Human Genome Project will certainly lead to an exponential increase in the number of genetic tests available. Therefore, before genetic testing becomes a routine part of a visit to a doctor's office, the two main questions at the heart of the controversy surrounding genetic testing must be addressed: When should genetic testing be used? And who should have access to the results of genetic tests? As I intend to show, genetic tests should only be used for treatable diseases, and individuals should have the freedom to decide who has access to their test results.
In a time where science and materialism reign, the topic of the soul is rarely mentioned, ostensibly left in the past with the philosophers of old. Nichols, however, candidly broaches this difficult topic and gives new life to the argument that humans do indeed have an immaterial, immortal soul. Nichols summarizes several popular arguments for the existence of the soul as he builds his own argument, which discusses a soul as limited in relation to its environment as well as a soul that is one with the mind and a controller of the body. He discusses both the strengths and challenges to his argument, offering rebuttals to the challenges. Because this soul is the organizing principle of the body it is involved in the Resurrection as well, bridging the gap between the material and spiritual worlds. However, I disagree with Nichols’ assessment, instead choosing the side of materialism where an immaterial soul does not exist.
There are two major religious beliefs on the soul, and though they may seem diametrically opposed, we must remember that our ideas on the soul exist only because of the conditioned acceptance of these religiou...
Important concepts in psychoanalysis are the id, superego, and ego. The id is an entirely unconscious and instinctual layer of an individual and operates on what is known as the “pleasure principle”, meaning it is constantly seeking immediate satisfaction. The ego is the component of the self that deals with reality and operates on the reality principle, which tries to satisfy the id’s needs in a much more socially and morally acceptable way. The superego is the last part to develop and this is what individuals learn from their surroundings, like society and the people ...
The real world of our universe one can present as consisting of the totality of the interconnected (through the known fundamental interactions) units of the nature, for example, photons, atoms, molecules, cells, living organisms, men, stars, galaxies and ets. Their materiality is shown, for example, in the outwards activity (the power), in which the units of nature come forward as integrated formations in the relation of other units of nature; their spirituality, enlightened through the materiality, in the form (in order of the growth of the spirituality) of the inside activity (that is of the spontaneous transitions into their different states), in the form of the senseorganized unity ( regulated by any laws), of the soul, and of the spirit. Different units of nature have different degrees of the spirituality, which are shown in the spontaneity, statisticality, selforganization, freedom of the will and so on, therefore one can say about corresponding spiritual aspects of any units of nature.
No one can stay in himself; the humanity of man, subjectivity, is a responsibility for others, an extreme vulnerability. The return to self becomes interminable detour. Prior to consciousness and choice, before the creature collects himself in present and representation to make himself essence, man approaches man. He is stitched of responsibilities. Through them, he lacerates essence.1