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Encuentro Decisivo Danielle Steel. Used Paperback Quantity Available: 1. Seller Rating:. Encuentro decisivo Danielle Steel. Used Hardcover Quantity Available: 1. Seller Image. Encuentro decisivo Steel, Danielle. Used tapa blanda Quantity Available: 1. Used Tapa Blanda Quantity Available: 1. Published by Plaza y Janes The transcendental nucleus is method, and method is the meaning of idealism; hence, idealism is born when reason becomes self-conscious of its thinking as methodical and scientific.

This involves a secondary task, viz. The history of science is a history of often contradictory or incommensurable theories, each of which is represented in Cohen's image as a ring.

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Nonetheless, as scientific, the variety of theories all express the central, unitary activity of reason: positing hypotheses. They are moments of reason's recollection, rebirth, and self-renewal. Hence the Marburgers consider it of the utmost significance that their heroes—especially Galileo, Leibniz, and Kant—explicitly link their conceptions of science back to Plato.

As Cohen and Natorp select and interpret their idealistic predecessors, they see illustrated in them the crucial immanent role of historical reflection in science, by which it ascends to transcendental self-reflection upon its methodological foundation. To stop reading Plato is to subtract science from its rational core, and deprive it—not of its method, which it will always have qua science—but of self-transparency of its own pure foundation and legitimacy. This statement confirms the hermeneutic inseparability of system and history: each supports the other.

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This reciprocity of history and theory informs the following passage, in which Cohen links Plato with the Marburg program. That mistaken reading consists in taking the ideas to be substances, i. Kant himself of course understood Plato in just this way, chastising him for flying beyond the limits of reason on the wings of intellectual intuition. Thus, the problems of how the ideas could exist apart from the world of real particulars, and whether pure reason has a special intuitive faculty capable of bridging the gulf, evaporate, once we recognize the immanent operation of the ideai as the categorial hypotheses [ ] that are the conditions of possibility of thinking in general, and of science in particular.

These ideai are no more separately existent, according to Natorp, than are Kant's categories: they are not transcendent so much as they are transcendental. This picture of Marburg Philosophiegeschichtsphilosophie [ ] will strike many as downright surreal; still, it only seems right to note the following.

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Though we must understand the Marburg conception of history to grasp their motivation for reading and re-reading Plato, we need not accept that conception in order to appreciate either Natorp's genetic logic of science or his reading of Plato. As Lembeck puts it in the introduction to his :. Indeed, one can perhaps better appreciate the value of Natorp's reading of Plato if one does not think of it as support for Marburg idealism as such, but simply as an ingenious attempt to make sense of the relation of ideal form and empirical particular, an attempt that merely employs the logic of categorial functions—as a hypothetical springboard.

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