By Paul K. Feyerabend

Una historia de nuestras principles sobre l. a. naturaleza desde l. a. Edad de Piedra hasta los angeles period de los angeles física cuántica
La obra póstuma de Paul Feyerabend, uno de los filósofos más importantes del siglo XX.

Paul Feyerabend fue uno de los científicos más originales y controvertidos de su tiempo. Su «todo vale» se ha convertido en un lema, y los angeles claridad en los angeles exposición de sus rules atrajo al público dentro y fuera de las universidades.

Filosofía natural pretende reconstruir los angeles historia de las concepciones humanas de los angeles naturaleza desde sus primeras expresiones en las pinturas rupestres de l. a. Edad de Piedra hasta las discusiones del siglo XX sobre física nuclear.

Publicada con más de treinta años de retraso, fue concebida originalmente como una obra en tres tomos que nunca llegaron a escribirse. El manuscrito se dio por perdido durante mucho tiempo, hasta que una copia mecanografiada apareció en los archivos de l. a. Universidad de Constanza. Paul Feyerabend examina el significado de los mitos desde los albores de l. a. filosofía normal hasta Parménides, y centra sus reflexiones en el crecimiento devastador del racionalismo durante l. a. antigüedad griega y los angeles consecuente separación del hombre y l. a. naturaleza.

Reseña:

«El texto póstumo de Paul Feyerabend animará a buscar una nueva interpretación de l. a. naturaleza y una mejor forma de vivir.»
Neue Zürcher Zeitung

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Extra resources for Filosofía natural: Una historia de nuestras ideas sobre la naturaleza

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Daring to Question the Value of Truth SECTION ∞ ‘‘The will to truth’’: Nietzsche opens his opening section with words philosophy has long employed to name its fundamental drive, a variant on the opening of the preface. But the will to truth provokes in Nietzsche new questions as dangerous as the question of the Sphinx who killed those who dared to answer but answered wrongly. ≤ Both Sphinx and Oedipus, questioner and answerer, the new heroic knower now poses two questions about the will to truth.

But even though philosophy is always prejudiced for Nietzsche— always situated or from a perspective, always interested or driven by passion—that condition need not be fatal to philosophy’s task of winning the truth. Subsequent chapters, as well as quieter suggestions within the assault itself, gradually recover philosophy’s original greatness and stake a renewed claim to its capacity to win the truth and even, on that basis, to be the legitimate creator of values and the lawgiver to the sciences.

Nietzsche’s dangerous maybe suggests that ‘‘the apparent’’ or ‘‘the illusory’’ (der Schein) may have more value for life than the true. But Nietzsche’s understanding of Schein rescues it from Platonism’s depreciation as mere transitory appearance masking a valuable and permanent reality. Schein names most concretely what shines, shimmers, gleams and, more abstractly, what shows forth, what appears. Given our dogmatic Platonism, Schein is bound to be heard first as the opposite to the true, mere appearance, the illusory.

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