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I point out that the same thing happens with the Freudian unconscious: in so far as this is apprehended in the novel device of Freud’s practice, it also realizes a theory. You can also think of that very elaborate form of knowledge, ancient Chinese astrology, which is a whole discourse about the male and the female and which organizes not only the gods but also the entire society.
These are examples that Lacan considers in his seminar .
This idea may appear to be somehow excessive; but not if one considers that for instance Frege, who is at the origins of mathematical logic, proposed the theory that all that is said can be classified in two ways: first the expressions which have the true as reference and then those expressions which have the false as reference.
He imagined that language has everyday objects as reference.
The theory of knowledge has always commented on the miracle of the adequation of knowledge, reserving a place for the-thing-in-itself which, in Kant’s terms, would be unknowable.
From its beginnings, science has been distinguished from knowledge, if only because the former constructs its object.
Those who are familiar with the texts from the Renaissance, for example, and the texts which have been preserved from the seventeenth and eighteenth centuries produced by astrologists and philosophers, know about that evident and sudden break in style and in the very approach to problems.
One could say, in this sense, that the scientific approach assumes a de-sexualization of the view of the world, and to use a philosophical expression, a de-sexualization of being in the world. Pan-sexualism is, for example, the theory of Schopenhauer, which places life at its start; or, more precisely, which places at its start the sexual instinct, which would animate the entire nature as well as all human creations.
Since the object, which in the theory of knowledge is meant to be complementary to the subject, represents also a way of taming the woman.
Science – and by science I mean what was born as mathematical physics in the seventeenth century, and also mathematics proper, born well before that time.
the gap between the birth of mathematics and the birth of mathematical physics being a big problem of the history of sciences – science, then, in this strict sense, assumes on the contrary that there is no co-naturality between subject and object, that there is no aesthesia of the opposite sex, that there is no natural sexual tropism.
I believe it would not be an abusive generalization to state that all the “primitive forms” of knowledge are erotic.
In the last analysis, they even get mixed up with the sexual techniques’.
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and acceptable well beyond the strict field of psychoanalysis. One can postulate that throughout the history of thought the theory of knowledge has always upheld the ideal, which has been formulated in various ways, of the union of subject and object.