Post by account_disabled on Mar 5, 2024 1:08:53 GMT -5
For another classical philosopher, Parmenides , only being is and non-being is not , while others stuck to the thesis that nothing comes from Nothing, since stating the opposite would be equivalent to destroying the notion of causality and that things could arise by chance.
Leaving the classics behind, for Kant the supreme concept from which a transcendental philosophy usually starts is the division between the possible and the impossible , but every division supposes a divided concept and we must go back to this as an object in general, regardless of whether whether it is something or nothing.
The ontological sense of privation and negation was the one carried out by Hegel when at the very beginning of the Science of Logic he stated that being and Nothingness are equally Fax Lists indeterminate . In effect, “ being, the immediately determined, is, in reality, nothing” and “Nothing has the same determination or, rather, the same lack of determination as being.”
Heiddeger , for his part, does not ask why it is stated that there is a nothing but rather why there is not. Nothingness is not the negation of an entity but rather that which makes no and negation possible. Nothingness is the “ element ” within which existence floats, struggling to sustain itself. Thus, for Heidegger, Nothing is what makes possible the transcendence of being , which implies – not logically but ontologically – being.
Be that as it may, in order to approach a possible definition of Nothingness, other concepts come into play, such as speculation – understood as the action of observing with foundation; the infinite , which includes the unlimited and the indefinite; the unreal , as something lacking reality or, simply, that is not real, which consists of applying it to the subject of non-being, Nothing or non-being; and metaphysics , which is only possible when it is supported by an indubitable and absolutely certain truth, through which eternal truths can be reached, as something transcendent that derives from the thinking self.
Leaving the classics behind, for Kant the supreme concept from which a transcendental philosophy usually starts is the division between the possible and the impossible , but every division supposes a divided concept and we must go back to this as an object in general, regardless of whether whether it is something or nothing.
The ontological sense of privation and negation was the one carried out by Hegel when at the very beginning of the Science of Logic he stated that being and Nothingness are equally Fax Lists indeterminate . In effect, “ being, the immediately determined, is, in reality, nothing” and “Nothing has the same determination or, rather, the same lack of determination as being.”
Heiddeger , for his part, does not ask why it is stated that there is a nothing but rather why there is not. Nothingness is not the negation of an entity but rather that which makes no and negation possible. Nothingness is the “ element ” within which existence floats, struggling to sustain itself. Thus, for Heidegger, Nothing is what makes possible the transcendence of being , which implies – not logically but ontologically – being.
Be that as it may, in order to approach a possible definition of Nothingness, other concepts come into play, such as speculation – understood as the action of observing with foundation; the infinite , which includes the unlimited and the indefinite; the unreal , as something lacking reality or, simply, that is not real, which consists of applying it to the subject of non-being, Nothing or non-being; and metaphysics , which is only possible when it is supported by an indubitable and absolutely certain truth, through which eternal truths can be reached, as something transcendent that derives from the thinking self.