By Vattimo Gianni
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Plutarch (Plutarchus), ca. 45–120 CE, used to be born at Chaeronea in Boeotia in primary Greece, studied philosophy at Athens, and, after coming to Rome as a instructor in philosophy, used to be given consular rank by way of the emperor Trajan and a procuratorship in Greece through Hadrian. He used to be married and the daddy of 1 daughter and 4 sons.
The next pages try and boost the most outlines of an existential phenomenology of legislations in the context of Maurice Merleau-Ponty's phe nomenology of the social international. In so doing, the essay addresses the quite slender scholarly query, If Merleau-Ponty had written a phenomenology of legislation, what would it not have gave the impression of?
In seinem 1991 erstmals erschienenen Werk weist der Philosophie- und Sozialhistoriker Panajotis Kondylis nach, dass die sozialen und geistigen Wandlungen seit dem letzten Viertel des 19. Jahrhunderts bis heute eine strukturelle Einheit bilden. Die sich im Laufe von rund one hundred fifty Jahren vollziehenden gesellschaftlichen Prozesse resultieren in einem Paradigmenwechsel: Statt der bürgerlich-liberalen Denk- und Lebensform bestimmt die egalitär-massendemokratische Konsumhaltung mit ihren Wohlstandsversprechungen die Welt des 20.
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Extra resources for Introduzione a Heidegger
5 below – was directly influenced by Durkheim. As Alexander points out, even if there was no direct influence, the resonances of Durkheim’s ideas about symbols in Sassure’s “semiotics” are substantial (Alexander, 1998: 4–5). Just as important as a good grasp of symbolic meanings to contemporary political sociology, however, are workable definitions of power and politics that enable us to map how meanings are contested by concrete social actors and with what effects in constituting identities and perspectives across the social field.
This is not to say, of course, that culture creates reality as such: clearly, symbols do not create mountains out of stone or trees out of wood. It is rather that culture is constitutive of our reality, and this is crucial to how our social world (including its material artifacts – buildings, borders, irrigation systems, and all the rest) is reproduced and transformed. We only know the effects of material artifacts, as well as of existing social structures that exist “outside” our heads, through our own understanding and use.
Continuities are vital to culture; culture is the reproduction of traditions, habits, perceptions, and understandings. But culture is inherently fluid and dynamic, a continually moving and “changing same” (Gilroy, 1993: 101), which makes it open to political contestation and at the same time somewhat resistant to political invention. On the other hand, meanings may become relatively solidified and fixed. At the extreme, they may become “hegemonic”: taken-for-granted as if they simply reflect how things are and must be.
Introduzione a Heidegger by Vattimo Gianni