Saturday, August 27, 2011

Temporary but Unrepentant Umbilical to Furthur Thought-Insanity, Part XXIV

6)“Totality and Infinity unfolds around phenomenological descriptions of Being, understood mechanistically as nature. Being as love of life holds an important place here, much the way need as positivity, and existence as light, did in the 1930s and ‘40s. Levinas again reframes labor, less as mastery and humanization of nature, and more as the creation of a store of goods with which an other can be welcomed.” Article about Levinas

7)“Dilthey conceives religious experience as an extension of Schleiermacher's feeling of absolute dependence. It is a total experience that interweaves a feeling of dependence with an awareness of a higher life independent of nature. Religious life is also regarded as the enduring background of human intellectual development, and that development can manifest itself in mythical representation, in theological doctrine, in metaphysical conceptualization as well as in scientific theory. For Dilthey, myth is not a primitive mode of religion as is often thought, but a primitive mode of scientific theory. Whereas religious experience directly presents reality through feeling, myth represents it. Myth is not simply religious because like science it is an attempt to explain the connectedness of natural and social phenomena.
Later as he reflected on the nature of worldviews, Dilthey would occasionally return to the problem of religion. What distinguishes the religious worldview from artistic and philosophical worldviews is that it relates the visible to what is invisible, life to our awareness of death. In a striking late passage, Dilthey writes that when life is experienced religiously "according to its true nature—full of hardships and a singular blend of suffering and happiness throughout—[it] points to something strange and unfamiliar, as if it were coming from invisible sources, something on life from outside, yet coming from its own depths’ “Article about Dilthey

8)“Philosophers have produced metaphysical formulations of worldviews that attempt to give them a universal conceptual determinacy. Dilthey analyzes three recurrent types of such metaphysical formulations: naturalism, the idealism of freedom and objective idealism. The naturalism of Democritus, Hobbes and others reduces everything to what can be cognized and is pluralistic in structure; idealism of freedom as found in Plato, Kant and others insists on the irreducibility of the will and is dualistic; objective idealism as found in Heraclitus, Leibniz and Hegel affirms reality as the embodiment of a harmonious set of values and is monistic. The three types of metaphysical worldviews are incommensurable in that each is reductive in some way. No metaphysical formulation can have more than relative validity because it attempts to arrive at a totalization that transcends experience. All that is humanly possible is to probe reality on the basis of life-experience and to settle for the more limited philosophical insights provided by universal history. Ultimately, our reflective understanding of life and history must remain determinate-indeterminate.” Article about Dilthey


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