O curso de Geografia Física de Immanuel Kant (1724-1804): uma contribuição para a história e a epistemologia da ciência geográfica

GEOgraphia ◽  
2010 ◽  
Vol 10 (19) ◽  
pp. 103
Author(s):  
Alexandre Domingues Ribas ◽  
Antonio Carlos Vitte

Resumo: Há um relativo depauperamento no tocante ao nosso conhecimento a respeito da relação entre a filosofia kantiana e a constituição da geografia moderna e, conseqüentemente, científica. Esta relação, quando abordada, o é - vezes sem conta - de modo oblíquo ou tangencial, isto é, ela resta quase que exclusivamente confinada ao ato de noticiar que Kant ofereceu, por aproximadamente quatro décadas, cursos de Geografia Física em Königsberg, ou que ele foi o primeiro filósofo a inserir esta disciplina na Universidade, antes mesmo da criação da cátedra de Geografia em Berlim, em 1820, por Karl Ritter. Não ultrapassar a pueril divulgação deste ato em si mesma só nos faz jogar uma cortina sobre a ausência de um discernimento maior acerca do tributo de Kant àfundamentação epistêmica da geografia moderna e científica. Abrir umafrincha nesta cortina denota, necessariamente, elucidar o papel e o lugardo “Curso de Geografia Física” no corpus da filosofia transcendental kantiana. Assim sendo, partimos da conjectura de que a “Geografia Física” continuamente se mostrou, a Kant, como um conhecimento portador de um desmedido sentido filosófico, já que ela lhe denotava a própria possibilidade de empiricização de sua filosofia. Logo, a Geografia Física seria, para Kant, o embasamento empírico de suas reflexões filosóficas, pois ela lhe comunicava a empiricidade da invenção do mundo; ela lhe outorgava a construção metafísica da “superfície da Terra”. Destarte, da mesma maneira que a Geografia, em sua superfície geral, conferiu uma espécie de atributo científico à validação do empírico da Modernidade (desde os idos do século XVI), a Geografia Física apresentou-se como o sustentáculo empírico da reflexão filosófica kantiana acerca da “metafísica da natureza” e da “metafísica do mundo”.THE COURSE OF PHYSICAL GEOGRAPHY OF IMMANUEL KANT(1724-1804): CONTRIBUTION FOR THE GEOGRAPHICALSCIENCE HISTORY AND EPISTEMOLOGYAbstract: There is a relative weakness about our knowledge concerningKant philosophy and the constitution of modern geography and,consequently, scientific geography. That relation, whenever studied,happens – several times – in an oblique or tangential way, what means thatit lies almost exclusively confined in the act of notifying that Kant offered,for approximately four decades, “Physical Geography” courses inKonigsberg, or that he was the first philosopher teaching the subject at anyCollege, even before the creation of Geography chair in Berlin, in 1820, byKarl Ritter. Not overcoming the early spread of that act itself only made usthrow a curtain over the absence of a major understanding about Kant’stribute to epistemic justification of modern and scientific geography. Toopen a breach in this curtain indicates, necessarily, to lighten the role andplace of Physical Geography Course inside Kantian transcendentalphilosophy. So, we began from the conjecture that Physical Geography hasalways shown, by Kant, as a knowledge carrier of an unmeasuredphilosophic sense, once it showed the possibility of empiricization of hisphilosophy. Therefore, a Physical Geography would be, for Kant, theempirics basis of his philosophic thoughts, because it communicates theempiria of the world invention; it has made him to build metaphysically the“Earth’s surface”. In the same way, Geography, in its general surface, hasgiven a particular tribute to the empiric validation of Modernity (since the16th century), Physical Geography introduced itself as an empiric basis toKantian philosophical reflection about “nature’s metaphysics” and the“world metaphysics” as well.Keywords: History and Epistemology of Geography, Physical Geography,Cosmology, Kantian Transcendental Philosophy, Nature.

GEOgraphia ◽  
2010 ◽  
Vol 10 (19) ◽  
pp. 103
Author(s):  
Alexandre Domingues Ribas ◽  
Antonio Carlos Vitte

Resumo: Há um relativo depauperamento no tocante ao nosso conhecimento a respeito da relação entre a filosofia kantiana e a constituição da geografia moderna e, conseqüentemente, científica. Esta relação, quando abordada, o é - vezes sem conta - de modo oblíquo ou tangencial, isto é, ela resta quase que exclusivamente confinada ao ato de noticiar que Kant ofereceu, por aproximadamente quatro décadas, cursos de Geografia Física em Königsberg, ou que ele foi o primeiro filósofo a inserir esta disciplina na Universidade, antes mesmo da criação da cátedra de Geografia em Berlim, em 1820, por Karl Ritter. Não ultrapassar a pueril divulgação deste ato em si mesma só nos faz jogar uma cortina sobre a ausência de um discernimento maior acerca do tributo de Kant àfundamentação epistêmica da geografia moderna e científica. Abrir umafrincha nesta cortina denota, necessariamente, elucidar o papel e o lugardo “Curso de Geografia Física” no corpus da filosofia transcendental kantiana. Assim sendo, partimos da conjectura de que a “Geografia Física” continuamente se mostrou, a Kant, como um conhecimento portador de um desmedido sentido filosófico, já que ela lhe denotava a própria possibilidade de empiricização de sua filosofia. Logo, a Geografia Física seria, para Kant, o embasamento empírico de suas reflexões filosóficas, pois ela lhe comunicava a empiricidade da invenção do mundo; ela lhe outorgava a construção metafísica da “superfície da Terra”. Destarte, da mesma maneira que a Geografia, em sua superfície geral, conferiu uma espécie de atributo científico à validação do empírico da Modernidade (desde os idos do século XVI), a Geografia Física apresentou-se como o sustentáculo empírico da reflexão filosófica kantiana acerca da “metafísica da natureza” e da “metafísica do mundo”.THE COURSE OF PHYSICAL GEOGRAPHY OF IMMANUEL KANT(1724-1804): CONTRIBUTION FOR THE GEOGRAPHICALSCIENCE HISTORY AND EPISTEMOLOGYAbstract: There is a relative weakness about our knowledge concerningKant philosophy and the constitution of modern geography and,consequently, scientific geography. That relation, whenever studied,happens – several times – in an oblique or tangential way, what means thatit lies almost exclusively confined in the act of notifying that Kant offered,for approximately four decades, “Physical Geography” courses inKonigsberg, or that he was the first philosopher teaching the subject at anyCollege, even before the creation of Geography chair in Berlin, in 1820, byKarl Ritter. Not overcoming the early spread of that act itself only made usthrow a curtain over the absence of a major understanding about Kant’stribute to epistemic justification of modern and scientific geography. Toopen a breach in this curtain indicates, necessarily, to lighten the role andplace of Physical Geography Course inside Kantian transcendentalphilosophy. So, we began from the conjecture that Physical Geography hasalways shown, by Kant, as a knowledge carrier of an unmeasuredphilosophic sense, once it showed the possibility of empiricization of hisphilosophy. Therefore, a Physical Geography would be, for Kant, theempirics basis of his philosophic thoughts, because it communicates theempiria of the world invention; it has made him to build metaphysically the“Earth’s surface”. In the same way, Geography, in its general surface, hasgiven a particular tribute to the empiric validation of Modernity (since the16th century), Physical Geography introduced itself as an empiric basis toKantian philosophical reflection about “nature’s metaphysics” and the“world metaphysics” as well.Keywords: History and Epistemology of Geography, Physical Geography,Cosmology, Kantian Transcendental Philosophy, Nature.


Author(s):  
Neal Robinson

Ibn al-‘Arabi was a mystic who drew on the writings of Sufis, Islamic theologians and philosophers in order to elaborate a complex theosophical system akin to that of Plotinus. He was born in Murcia (in southeast Spain) in AH 560/ad 1164, and died in Damascus in AH 638/ad 1240. Of several hundred works attributed to him the most famous are al-Futuhat al-makkiyya (The Meccan Illuminations) and Fusus al-hikam (The Bezels of Wisdom). The Futuhat is an encyclopedic discussion of Islamic lore viewed from the perspective of the stages of the mystic path. It exists in two editions, both completed in Damascus – one in AH 629/ad 1231 and the other in AH 636/ad 1238 – but the work was conceived in Mecca many years earlier, in the course of a vision which Ibn al-‘Arabi experienced near the Kaaba, the cube-shaped House of God which Muslims visit on pilgrimage. Because of its length, this work has been relatively neglected. The Fusus, which is much shorter, comprises twenty-seven chapters named after prophets who epitomize different spiritual types. Ibn al-‘Arabi claimed that he received it directly from Muhammad, who appeared to him in Damascus in AH 627/ad 1229. It has been the subject of over forty commentaries. Although Ibn al-‘Arabi was primarily a mystic who believed that he possessed superior divinely-bestowed knowledge, his work is of interest to the philosopher because of the way in which he used philosophical terminology in an attempt to explain his inner experience. He held that whereas the divine Essence is absolutely unknowable, the cosmos as a whole is the locus of manifestation of all God’s attributes. Moreover, since these attributes require the creation for their expression, the One is continually driven to transform itself into Many. The goal of spiritual realization is therefore to penetrate beyond the exterior multiplicity of phenomena to a consciousness of what subsequent writers have termed the ‘unity of existence’. This entails the abolition of the ego or ‘passing away from self’ (fana’) in which one becomes aware of absolute unity, followed by ‘perpetuation’ (baqa’) in which one sees the world as at once One and Many, and one is able to see God in the creature and the creature in God.


1958 ◽  
Vol 51 (3) ◽  
pp. 169-185 ◽  
Author(s):  
C. A. Patrides

Of the changes that have taken place in theology since the Renaissance, none is more striking than the re-interpretation of the Mosaic account of the creation and fall of man, which has passed from the realm of history to that of ‘myth.’ Equally impressive, however, are the changes that have taken place in eschatology. This disagreement with our ancestors is not revolutionary on every point, since at least one fundamental idea, affirmed by George Hakewill in the earlier seventeenth century, still holds true. “That the world shall haue an end,” wrote Hakewill, “is as cleere to Christianity, as that there is a Sun in the firmament: And therefore, whereas there can hardly be named any other article of our faith, which some Heretiques haue not presumed to impugne or call into question; yet to my remembrance I never met with any who questioned this; & though at this day many & eager be the differences among Christians in other points of Religion, yet in this they all agree & ever did, that the world shall haue an end.” If on this, however, all Christians are agreed, the exact time of the Day of the Lord has been the subject of speculation ever since the advent of Christianity, not to mention Jewish apocalyptic thought.


2019 ◽  
Vol 7 (1) ◽  
pp. 46-49
Author(s):  
Л. Михеева ◽  
L. Miheeva ◽  
М. Джичоная ◽  
M. Dzhichonaya

The article highlights the work on the creation in the school office “World Art Culture.” The description of the content of eight proposed stands, which reveal the richness of the world artistic culture, is given. The article considers the peculiarities of using the materials of the exposition of the cabinet by the primary school teacher in the process of teaching the subject “Basics of the spiritual and moral culture of the peoples of Russia”, which makes it possible to enrich the knowledge of younger schoolchildren, expand their horizons, generate interest in world artistic values and the need to communicate with them.


Author(s):  
Najat Amhamad Hussein

    The discussion of the term issue is a complex subject that requires a lot of effort and time. It has provoked controversy among the various researchers for which they will try to solve these problems. In fact, terminology is the key to science, and we can never discover a science and its logic if we do not master its terminology. As a result of the explosion of knowledge in the world on the various fields of science, we find that the Arabic language is forced to keep pace with this scientific development and this wealth of terminology. This will only be achieved with the investment of specialists in this language by creating terminologies to name the scientific concepts that come from the West every day. For this, we will try in this study to address the subject of the creation of the Arabic term and the mechanisms to introduce it into the dictionary for all that is derivation, sculpture, translation, Arabization and renaissance of heritage. In addition, demonstrate the ability of the dictionary of linguistics in the unification of the latter between Arab scholars and attempt to eliminate the confusion in the dictionary and gaps that have been neglected by the Arab Organization.   ، ،،،،، 


2020 ◽  
pp. 86-91
Author(s):  
Tri Nurza Rahmawati

Absract- This article will explain and describe the opportunities for Social Sciences subjects in realizing multicultural-based education. In compiling this article, the authors used the literature study method is data collection techniques are carried out using books, and other literatures such as journals or articles related to the theme discussed. The results showed that multicultural-based education is education that must be realized in formal education in Indonesia, departing from the conditions of people in Indonesia who have a diversity of ethnicities, cultures, and religions. Seeing all subjects in the world of education at the junior high level, Social Sciences subjects have a very strategic position. This is based on aspects of the study in the subject of Social Sciences providing a gap in almost every material. Thus, the availability of the gap is expected to be used as fully as possible and as effectively as possible in incorporating multicultural values, for the creation of multicultural-based education.   Keyword: Social Sciences, Education, Multicultural   Abstrak- Artikel ini akan menjelaskan dan mendeskripsikan Peluang mata pelajaran Ilmu Pengetahuan Sosial (IPS) dalam mewujudkan pendidikan yang berbasis multikultural. Dalam menyusun artikel ini, penulis menggunakan metode studi pustaka yaitu teknik pengumpulan data dilakukan dengan menggunakan buku-buku, dan literatur-literatur lainnya seperti jurnal ataupun artikel yang terkait dengan tema yang dibahas. Hasil penelitian menunjukkan bahwa pendidikan berbasis multikultural merupakan pendidikan yang harus diwujudkan dalam pendidikan formal di Indonesia, berangkat dari kondisi masyarakat di Indonesia yang memiliki keragaman suku bangsa, budaya, dan agama. Melihat semua mata pelajaran dalam dunia pendidikan ditingkat SMP, mata pelajaran Ilmu Pengetahuan Sosial memiliki kedudukan yang sangat strategis. Hal ini didasari aspek kajian dalam mata pelajaran Ilmu Pengetahuan Sosial menyediakan celah hampir disetiap materi. Dengan demikian, ketersediaan celah tersebut diharapakan mampu digunakan semaksimal mungkin dan seefektif mungkin dalam memasukkan nilai-nilai multikultural, guna terciptanya pendidikan yang berbasis multikultural.   Kata Kunci: Ilmu Pengetahuan Sosial, Pendidikan, Multikultural  


Author(s):  
Nataliya G. Koptelova

The article deals with the "theatricalisation" of the lyrical hero, which is a characteristic feature of Alexander Blok’s poetry. It is shown that the desire for theatre, as the highest art form, meets the resistance of the lyrical way of knowing the world that prevails in Alexander Blok’s creative mind. This leads to the fact that the streams of lyricism and theatre in his artistic system collide and interact. As a result, traits which are inherent in the creative thinking of playwrights, actors and stage directors and organic for Alexander Blok are realised on the basis of lyricism. It is proved that the "theatricalisation" of the lyrical hero in Alexander Blok's poetry is expressed both in the reincarnation of the subject, revealing autopsychological experiences (then the reception of the "lyrical mask" arises), and in the statement of the role principle. It is emphasised that the "theatricalisation" of the lyrical hero, occurring in Alexander Blok's verses, leads to the creation of characters whose inner world can be in the most varying degrees of distance from the author's consciousness.


Author(s):  
Sandhya Maurya

English : The Himalayas where the sages reside. This was the creation of Vedas. The snow-clad mountain ranges, their depths, high mountains, enchanting atmosphere, waterfall silver falls, pink weather attracts any visiting artist. When Nicolas Roerich came to India in 1924, this atmosphere of the Himalayas captivated him and he spent twenty years in the Kullu Valley and made the Himalayas the subject of his depiction. It has been said realistically about Rorik's portrayal of the Himalayas. Till date, no painter of the world has depicted the Himalayas with so much acumen, such a profound vision and specialty. ''  Hindi : हिमालय जहां ऋषियों का आवास है। यही वेदो की रचना हुई। हिमाच्छादित पर्वत श्रृंखलाऍ उनकी गहराइयॉ, ऊॅचे पहाड़ मनमुग्ध करने वाल वातावरण, झरते रजत प्रपात, गुलाबी मौसम यहॉ आने वाले किसी भी कलाकार को अपने ओर आकर्षित करता है। निकोलस रोरिक जब 1924 में भारत आये तो हिमालय के इस वातावरण ने उन्हें मुग्ध कर लिया और उन्होने बीस वर्श कुल्लु घाटी में व्यतीत किये और हिमालय को अपने चित्रण का विषय बनाया। ''रोरिक के हिमालय चित्रण के विषय में यथार्थ-रूप से यह कहा गया है। आज तक संसार के किसी चित्रकार ने हिमालय का चित्रण इतनी पटुता, इतनी गहन दृष्टि और विशेषता के साथ नहीं किया है। ''1


Author(s):  
Viktor S. Levytskyy ◽  

The subject of the article is the process of forming ideas about the world as reality, which is most accurately described by the word “invention”. The author, relying on classical texts in this respect (E. Husserl, M. Heidegger) and modern studies (A. Makushinsky, J.-F. Kurtin) substantiates the position according to which the idea of reality is not a cultural invariant. The notion that reality has always existed, and thanks to scientific reason has been most adequately reflected, understood and described, is a significant modernization. This has been evidenced by both the etymology of the concepts of “reality” and “reality”, which first appeared only in scholasticism (D. Scotus, M. Eckhart), and the process of their content filling, which is inextricably linked with the formation of scientific rationality. The article shows that both the scientific mind and the integral image of the world created by it, which we call reality, genetically date back to the Christian value-semantic universe. Initially, it was within the framework of the discourse of natural theology that the image of the autonomous world has been conceptualized, developing according to the universal principles established by God. In the first scientific programs (R. Descartes, G. Galilei, I. Newton), these ideas were continued, as a result of which the world began to be understood as an immanent reality that is subject to the laws of nature. The new ontological beliefs received the ultimate philosophical foundation in the philosophy of Immanuel Kant, to whom the phenomenal world exhausts the reality available to man. Accordingly, the world turns into a one-dimensional detranscendentalized reality. This methodological approach allows the author to make the following conclusions: 1) the image of world “reality” is a rather modern “invention”, which was unknown in previous eras; 2) at the same time, it is genetically connected with the Christian semantic universe, outside of which it could not appear; 3) the world in it is understood as a one-dimensional immanent reality.


2018 ◽  
Vol 6 (3) ◽  
pp. 359-387 ◽  
Author(s):  
Michael Ebstein

Abstract The following article aims at highlighting the mythic elements inherent in Muḥyī l-Dīn Ibn al-ʿArabī’s teachings on the Divine names. The article begins with a very general introduction to the subject of Divine names in Islamic mysticism and then proceeds to clarify the meaning of the term “mythic” as it is used in this study. The core of the article is devoted to an examination of four main areas in which the Divine names, according to Ibn al-ʿArabī, play a central role: the creation of the world (cosmogony); its management; mystical experiences and knowledge; magic and theurgy. The main claim is that in all four areas, Ibn al-ʿArabī’s discourse is to a great extent mythic. The implications of this claim for the understanding of Akbarian thought and for the study of Islamic mysticism in general are discussed in the concluding paragraph of the essay.


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