Firstly, this paper is to illustrate through the analysis of Aristotelian texts that two kinds of necessity involved in the teleological account, the necessity απλωζand the necessity εξυποθεσεωζare rel...Firstly, this paper is to illustrate through the analysis of Aristotelian texts that two kinds of necessity involved in the teleological account, the necessity απλωζand the necessity εξυποθεσεωζare related to an achievement of an endaccording to two thoroughly different ontological and logical grounds. Secondly, it is to bring the irreducibility of the teleological to non-teleological into organic development to unprecedented light so as to show how the ontological predominance of the finality over the material necessity may be adequately expressed by a logical implication, if it is appropriately stated and well distinct from other similar logical connectives such as the material implication and the biconditional if-and-only-if.展开更多
＂Emotion is a specific manner of apprehending the world＂ and transforming the world rather than an ＂accidental modification of a subject who is surrounded by an unchanged world,＂ according to Jean-Paul Sartre. Bot...＂Emotion is a specific manner of apprehending the world＂ and transforming the world rather than an ＂accidental modification of a subject who is surrounded by an unchanged world,＂ according to Jean-Paul Sartre. Both Sketch for a Theory of the Emotions and Being and Nothingness set out to investigate these relationships in broadly two ways. One, consciousness of the world of others is experienced through our emotions （anger, fear, shame, and pride for instance） as a body that escapes our grasp in being-seen-by-another. Two, we apprehend the world through our emotions in the process of magical transformation （for example, fear, melancholy, and sadness）. This paper examines emotions on two levels： how we experience our ontological state as being-for-itself-in-itself and being-in-the-world-for-others; and how we conceive emotions as ＂magic＂ changing its relationship with the world ＂so that the world should change its qualities.＂ What is of critical interest here is the relationship between consciousness and emotions. Situating this discussion in the context of Satre＇s critique on psychology, it proceeds to advance his existential psychoanalysis, starting with establishing a place for emotions and concluding with its transformative power to escape their situations.展开更多
文摘Firstly, this paper is to illustrate through the analysis of Aristotelian texts that two kinds of necessity involved in the teleological account, the necessity απλωζand the necessity εξυποθεσεωζare related to an achievement of an endaccording to two thoroughly different ontological and logical grounds. Secondly, it is to bring the irreducibility of the teleological to non-teleological into organic development to unprecedented light so as to show how the ontological predominance of the finality over the material necessity may be adequately expressed by a logical implication, if it is appropriately stated and well distinct from other similar logical connectives such as the material implication and the biconditional if-and-only-if.
文摘＂Emotion is a specific manner of apprehending the world＂ and transforming the world rather than an ＂accidental modification of a subject who is surrounded by an unchanged world,＂ according to Jean-Paul Sartre. Both Sketch for a Theory of the Emotions and Being and Nothingness set out to investigate these relationships in broadly two ways. One, consciousness of the world of others is experienced through our emotions （anger, fear, shame, and pride for instance） as a body that escapes our grasp in being-seen-by-another. Two, we apprehend the world through our emotions in the process of magical transformation （for example, fear, melancholy, and sadness）. This paper examines emotions on two levels： how we experience our ontological state as being-for-itself-in-itself and being-in-the-world-for-others; and how we conceive emotions as ＂magic＂ changing its relationship with the world ＂so that the world should change its qualities.＂ What is of critical interest here is the relationship between consciousness and emotions. Situating this discussion in the context of Satre＇s critique on psychology, it proceeds to advance his existential psychoanalysis, starting with establishing a place for emotions and concluding with its transformative power to escape their situations.
