In Being and Nothingness, a major section treats the idea of the "Gaze" which is the experience of being a self for Others. At the same time, our definitions are not unconstrained. Instead, we wholly define our meaning through our actions. Sartre agrees with Kierkegaard except insofar as he doesn't think there is a power outside the self that gives the self selfhood. In other words, to be a self is to be dialectically related to the power that gives the self selfhood and existence (these are quotes from memory of the early part of Sickness unto Death which has the subtitle: "A Christian existential psychology"). In Anti-Climacus's work, this becomes clear as the self that relates itself to itself and in relating to itself relates itself to another. For him, there is an existential dialectical between the self and God. Now to Kierkegaard, Kierkegaard through his pseudonyms is highly critical of the Denmark-version of Hegel's philosophy. My advisor often said that the philosophers after Hegel are Hegelians without the whole. And this means for us to be us, we need a dialectical other that interacts with us. There's a dialectical relationship between these two because we are conscious and then we realize self-conscious. Long story short, it turns out that what we are really facing for Hegel is a problem of self-definition where we are Spirit seeking to define the Absolute. Thus, definitions, on Hegel's picture, dialectical in nature (there is push and give in coming up with better ones). This would mean that the other things are no longer true, but they are. Dialectically, this turns out to be inadequate, because as you turn your gaze to different places, you see different things. Sense Certainty is the belief that what I see right in front of me is true. In other words, let's say we start with "Sense Certainty" - which occurs near the beginning of his text Phenomenology of Spirit. In the process, we are dialectically related to the world. One meaning is just two things that engage each other - think "dialogue." Another meaning is a dialectical method - meaning that you arrive at a resolution by the interaction of two things.īased on the general information about the author, I think that the meanings for Hegel, Kierkegaard, and Sartre will be pertinent here.įor Hegel, philosophy is "dialectical movement." For him, the entire process of human thought is our attempt to understand our world. In philosophy, the term "dialectic" can have several meanings. It brings together contributions from leading experts in the field, and gives much-needed insight in the subject of mathematical physics from a historical point of view.I am not at all familiar with Rollo May's work (I just looked at the wikipedia entry to get grasp on who he was). The purpose of the Symposium and this book is to gather and re-evaluate the current thinking on this subject. Recently, much historical research has been done into mathematics and physics and their relation in this period. The link by which physical ideas had influenced the world of mathematics was not new in the 19th century, but it came to a kind of maturity at that time. Of course this problem is related to the links between institutions, universities, schools for engineers, and industries, and so it has social implications as well. The authors explain the various ways in which this science allowed an advanced mathematical modelling in physics on the one hand, and the invention of new mathematical ideas on the other hand. So the main question is: When and why did the tension between mathematics and physics, explicitly practised at least since Galileo, evolve into such a new scientific theory? The aim of this book is to analyse historical problems related to the use of mathematics in physics as well as to the use of physics in mathematics and to investigate Mathematical Physics as precisely the new discipline which is concerned with this dialectical link itself.
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