Becoming within Being by Constantin Noica. Translated by Alistair Ian Blyth

By Constantin Noica. Translated by Alistair Ian Blyth

Below the identify changing into inside Being, Constantin Noica, considered one of Romanias leading philosophers, brings jointly essays, one courting from round 1950, the opposite from 1980. the 2 works have in universal the assumption of changing into inside of Being, first because it effects from the heritage of philosophy, secondly as an try and reconstruct the technological know-how of Being, ontology.

This e-book is released as a part of the venture of marketing the Romanian Philosophy, a undertaking applied through the Romanian Society for Phenomenology with the help of the Romanian Cultural Institute and Life-for-Life Volvo Romania starting place

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General logic, he says (p. 92, Cassirer edition), is not interested in the content of the predicate but only in whether it is affirmed of the subject or not. Transcendental logic, however, which does not leave aside all content but only the empirical one, must also see the value of the judgement in accordance with “the content of a logical affirmation made on the volume 1 • chapter 2 41 basis of a negative predicate”. For example, in the simple affirmative judgement according to general logic that “the soul is immortal”, the predicate immortal contains an infinity, for only that which is mortal has been excluded from it, and the remainder is still infinite.

It is, in accordance with the beautiful, the pursuit, in the world of sensible becoming, of a permanence that is of the order of Being. Chapter 2 The Circle in the Philosophy of the Spirit W ith “you would not seek me if you had not found me”, as an expression of the circle of consciousness, all philosophical consciousness must begin and end. In each of its acts, philosophy gives expression to the paradox of this circular search. We have seen, in the case of the philosophical disciplines, that they did not constitute themselves as such except in the moment they became conscious of their circle.

It occurs thus in the case of natural beauty, where the accomplished example becomes the concretisation of the respective species; likewise in the case of artistic beauty. With some degree of surprise, Pascal observes somewhere that one admires in painting that which one would never trouble to look at in reality. But thus it is in literature also: situations that one avoids, that repulse one at the level of reality, are now pursued insatiably at the artistic level. Why? What is this prestige that things suddenly acquire?

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