Download Historia de la filosofía III: Filosofía del siglo XX by Raúl Gabás, Johannes Hirschberger PDF

By Raúl Gabás, Johannes Hirschberger

L. a. presente obra es ya un clásico de l. a. historiografía filosófica. Publicada en castellano por primera vez en 1954, ha contribuido a l. a. formación en filosofía de varias generaciones tanto en España con en América Latina. Johannes Hirschberger aspira a fundir los angeles actividad historiográfica con los angeles pensante, ya que su intención es ofrecer un texto suficientemente amplio y condensado a los angeles vez, que logre resumir con viveza las principales corrientes de las distintas épocas y el pensamiento de los autores.

Con esta nueva edición, revisada a fondo y ampliada hasta nuestros días, sobre todo en lo referente a los angeles bibliografía, l. a. filosofía española y las últimas corrientes de pensamiento, Herder Editorial quiere rendir homenaje a uno de sus grandes autores y orientar los angeles mirada de los amantes de l. a. filosofía hacia un espejo donde se reflejan las caras e inquietudes de nuestra época.
Este tomo comprende el periodo entre l. a. fenomenología de Husserl y los comienzos del siglo XXI.

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In other respects, however, the criterion of the truth of this faith will be the cheerful courage that, in the opposite direction, has the courage to grasp truly profoundly one’s previous wretchedness. Thus the one corresponds to the other: if a person does not truly profoundly feel this and have the courage for it, neither will he truly have a new beginning, because the reason he does not feel it so profoundly is simply that he covertly harbors the notion that if he truly looked at it, it would be so awful that there would be no new beginning for him.

This is the source of the chastisement that heals: when, having been made empfindlich of the evil you suffer, you perceive the pain in order to amend it. If you felt no pain, you would not amend it; if you felt no fear, you would not pay attention. Therefore you are, one might say, enlightened about the guilt, so that you might see it; next, about the chastisement, so that you might fear it; so that finally, having been made empfindlich by the guilt, you might feel the pain and better yourself.

As in earlier times, the religious per- 54 28 mundus vult decipi] Latin, the world wants to be deceived. , to the ungodly “emperor,” the “ungodly pope,” the “ungodly bureaucracy,” and groveled before them―or as pious parents regarded their child going to court, so must one grieve deeply over everyone who participates in voting. However capable he might be in other respects―indeed, even if he were supremely gifted, it only makes matters all the worse―he is formally strengthening the evil: voting.

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