By Sara Heinämaa, Vili Lähteenmäki, Pauliina Remes

This assortment represents the 1st historic survey concentrating on the concept of recognition. It ways attention via its constitutive features, akin to subjectivity, reflexivity, intentionality and selfhood. masking discussions from historic philosophy all of the technique to modern debates, the publication enriches present systematic debates by means of uncovering old roots of the inspiration of consciousness.

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Additional info for Consciousness : from perception to reflection in the history of philosophy

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In contemporary discussions on naturalization, the distinctions between the given and the produced, appearance and reality, are understood in a fundamentally different way than they were in premodern eras, and thus the prospects of including consciousness in the natural order appear in a very different light, as do the implications of such an inclusion. *** Even a brief look into the literature shows that the contemporary “science of consciousness” readily acknowledges the diversity of conscious phenomena and explanatory problems, and uses several different methods and models in approaching consciousness.

From Nietzsche and Wittgenstein onwards, the special way in which the pronoun ‘I’ functions in verbal communication and philosophical argumentation has attracted critical attention. g. Wittgenstein 1967; cf. Davidson, Donald, Subjective, Intersubjective, Objective (Oxford: Oxford University Press, 2002); Sorabji 2006. g. his Twilight of the Idols and The Anti-Christ, trans. J. Hollingdale (London: Penguin, 2003): “‘Reason’ in philosophy”, esp. §5, 47–48, original Götzen – Dämmerung (1888). INTRODUCTION 21 diverse as kinaesthesia and proprioception or perceptual awareness and thought, forming a layer of mentality upon which higher functions are founded.

Susanna Lindberg’s chapter “The Living Consciousness of the German Idealists” discusses Fichte, Schelling and Hegel’s different attempts to avoid the objectification of subjectivity. Lindberg shows the implications these attempts had for philosophizing: the German idealists abandoned the atemporal transcendental subject and emphasized the dynamic character of the transcendental operation. Historically, two possible conclusions have been drawn from the arguments against reification. Some philosophers have decided that we cannot think subjects and subjectivity at all, our intellectual and reflective capacities cannot capture this area of experience.

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