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The name the A. To the elucidation of this notion is committed a long and dense introduction pp. In the foreground stays the conflict between analytic and continental philosophy. While the former remains more or less consciously attached to the self-representation of the modern philosophy, the latter wants to rehabilitate the question of Being against the post-Cartesian epistemologism.

Nevertheless both ways that have dominated the scene of the twentieth-century philosophy would share an opposition to the post-Kantian idealism. The critical move the A.

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This theory is based on two assumptions: a the subject, no matter how conceived, exists, in the sense that it is part of the world to which it is at the same time referred; b the analysis of the concept of existence has a methodological priority over the inquiry into the subjective conditions for the access to existence. The justification of these assumptions requires a reversal of orientation. In order to answer to the epistemological question how is it possible to refer through judgment to something that is not judgment?

In general, what makes interesting the actualization of the post-Kantian idealism is its goal of creating a new ontology in which freedom turns out to be the very meaning of Being.


  • Review: M. Gabriel, “Transcendental Ontology. Essays on German Idealism” (F. Orsini).
  • Review: M. Gabriel, “Transcendental Ontology. Essays on German Idealism” (F. Orsini).
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Following McDowell, the A. By discussing the relationship between transcendental philosophy as logic of appearance and ontology in Badiou, the A.

Review: M. Gabriel, "Transcendental Ontology. Essays on German Idealism" (F. Orsini) | hegelpd

The arguments of this pars destruens allow the A. The first chapter — The Ontology of Knowledge pp. The third section analyzes the pathological structure of representation through the reconstruction of the genesis of spirit in the soul, regarded as expressive dimension of corporeality. The argumentative aim of this section is problematic for three reasons: a it is not clear whether the A. The first section contains a comparison between the concept of Being in the late Schelling and the late Heidegger.

The A. The third chapter — Contingency or Necessity? Schelling vs. Hegel pp. The first section defends a non-metaphysical concept of the Absolute in two phases. This theory is based on two assumptions: a the subject, no matter how conceived, exists, in the sense that it is part of the world to which it is at the same time referred; b the analysis of the concept of existence has a methodological priority over the inquiry into the subjective conditions for the access to existence.

The justification of these assumptions requires a reversal of orientation.


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In order to answer to the epistemological question how is it possible to refer through judgment to something that is not judgment? In general, what makes interesting the actualization of the post-Kantian idealism is its goal of creating a new ontology in which freedom turns out to be the very meaning of Being.

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Following McDowell, the A. By discussing the relationship between transcendental philosophy as logic of appearance and ontology in Badiou, the A. The arguments of this pars destruens allow the A. The first chapter — The Ontology of Knowledge pp. The third section analyzes the pathological structure of representation through the reconstruction of the genesis of spirit in the soul, regarded as expressive dimension of corporeality.

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The argumentative aim of this section is problematic for three reasons: a it is not clear whether the A. The first section contains a comparison between the concept of Being in the late Schelling and the late Heidegger. The A.

Alain Badiou. The Ontology of Multiplicity: Omega As Event. 2011

The third chapter — Contingency or Necessity? Schelling vs. Hegel pp.

Interiority in Sloterdijk and Deleuze

The first section defends a non-metaphysical concept of the Absolute in two phases. Second, through a discussion of the three syllogisms concluding the Encyclopedia and a clarification of the relation between speculative exposition and language, it comes to characterize the absolute spirit as the self-consciousness of the absolute Idea in the activity of finite thinkers who attempt to reconstruct their position in the contexts of nature and spirit they find before them.

The second section is concerned with the modal status of the logical space in Hegel and Schelling. According to the A.

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Hegel would like to demonstrate the absolute necessity of contingency. Therefore the logical space is not an Ursachverhalt but a posit , i. Against Hegel, Schelling argues for the contingency of necessity.