Diccionario filosófico by Fernando Savater

By Fernando Savater

Este diccionario singular, fruto de una visión own y no un trabajo académico o erudito, no pretende ser un libro para consultar, sino para leer. En sus páginas Fernando Savater aborda los angeles vida y obra de grandes pensadores como Voltaire, Rousseau, Spinoza, Nietzsche, Santayana o Bertrand Russell, y reflexiona sobre abundantes temas oficialmente filosóficos, como los angeles naturaleza, los angeles muerte, los angeles justicia o el ser. Pero el autor no rechaza otros que rara vez figuran en diccionarios de filosofía, como el dinero, l. a. enfermedad, los sueños, el erotismo o los angeles estupidez. Y aunque toma partido en diversas polémicas contemporáneas (la confusión entre ética y política, l. a. recaída en l. a. religión de ciertos pensadores, los angeles egolatría mística o revolucionaria, l. a. crítica posmoderna de los angeles universalidad...), prefiere ocuparse ante todo de los problemas de los hombres que de las querellas de los filósofos. Un diccionario heterodoxo que es una sugestiva iniciación en l. a. filosofía.

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First, we should be clear that none of these movements are monolithic in character, with all or nearly all of the major authors associated with them sharing principles or practices which are everywhere interpreted in the same way. Second, we should be clear that these movements are not everywhere or even usually mutually exclusive. Thus, for example, work which can fairly be regarded as making a contribution to the phenomenological movement – let’s say for starters work which has been explicitly written in its name – has been produced by authors typically and correctly included as central to the analytic movement.

There is good reason to think that the strain of post-Kantian philosophy in which authors such as McDowell and Putnam locate themselves has as much if not more in common with European phenomenology than it does with baldly naturalistic trends in analytic philosophy. As I have indicated, the writings of Austin, Ryle and Wittgenstein figure centrally to seeing the deep continuities between phenomenology on and phenomenology beyond the European mainland. 11 Of the many the following will serve as an indication.

But Critchley’s somewhat cautious parenthetical point about it ‘perhaps’ being ‘more important’ knowing who is ‘out’ should not, in my view, be passed over so quickly, nor mentioned so cautiously and parenthetically, especially in this case. If we are to take seriously the interpretive proposals set out in Chapter 1 then we must also take seriously something implicitly invited by the cautious parenthetical note: namely, that in the case of the Continental collection we are dealing with a set whose unity is originally forged by exclusion.

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