Ayşegül AYDIN
@aysegulaydin
Kötülük doğal bir yasadan başka nedir? Aydınlığı karanlık takip ederdi, düzeniyse karmaşa. Esas olan, her şeyin yitirildiğiydi. Her şey bozulurdu.
1 Ocak 1998
115 okur puanı
Mart 2015 tarihinde katıldı
Reklam
When the materials supplied to our knowledge, having passed through the forms of space and of time, become objects laid out in space and time, then our understanding seizes them. And like our faculty of perception, the faculty of the understanding has its own nature, its own form. Our understanding, to speak like Kant, has its "categories". There are pure a priori concepts of the understanding as there are pure a priori forms of sensibility. Or, to speak more simply, our understanding is an understanding whose essential function is to unify things, to systematize. And it obtains this effect by making the objects it receives from space and time enter into certain frames aimed, precisely, at obtaining this unification. And these frames are the pure a priori concepts of our understanding, at the forefront of which we find the most important of them all, causality. By means of the causal relation, the understanding links up phenomena with other phenomena, objects with objects, and with this relation, and many others, the understanding ends up at an absolutely coherent and systematic unity of nature.
I could have gone to a host of places where I haven't been, had all sorts of experiences, travelled to the most distant lands, and everything I'd have perceived, I would necessarily have drawn it from myself, for I don't go out of myself.
For Aristotle, a being, for example, an animal, is born, grows, reaches its full development, generates another, and dies etc. What does that mean? It means only that this being senses that it is not completely itself. If it were completely itself, if it were a pure form, as Aristotle says, a pure idea, if it were completely itself, it wouldn't have to change. It changes because it's looking for itself.
In Schopenhauer's theory we are wills or, rather, we are phenomena of the will in general. We will in order to will, and when we have obtained what we willed for, we necessarily will something else, because by definition we are beings who are always in movement, who consequently always will.
Reklam