Comprar edición impresa: https://laemboscadura.com/tienda/realidad-y-substancia-ed-impresa/ Nada, ser, esencia, razón, materia, forma, espacio, tiempo, causa, accidente, necesidad, ánimo Reedición de Realidad y Substancia (1985), el tratado de metafísica de Antonio Escohotado, en formato impreso. Quien recorre la árida aventura del saber ontológico no se encuentra al término con la tierra prometida, aunque sí con una orientación adaptada a territorios sin mapa. Tras topar y topar con las grandes palabras —tan opacas y transparentes a la vez, tan generosas y tan parcas— habla desde su propio sentido, sin la hipoteca de adherirse a alguna doctrina. De ahí que la vieja brújula, ese Norte frágil, hecho de miedo al miedo y aprendizaje sin enseñanza, la memoria —canonizada como forma superior de la substancia por el sujeto—, sea ya toda entera como un poema en el ánimo de la nostalgia. El saber no lucha por olvidar, y se goza en la nostalgia también, donde reconoce la experiencia de su soledad más pura. Pero el sentido ya no necesita el recuerdo, que ensarta las cuentas aisladas del ahora en un yo, ni se interrumpe cuando la memoria cesa.

An exercise in Open Philosophy -- a worldview open to the full range of human experience including science, spirituality and traditional philosophy. Naturalism is exposed as a closed, a priori worldview. God is not an alternative to, but the completion of, scientific explanation. The foundations and data of evolution do not show randomness, but Mind in nature. Evolution aims at verifiable targets and develops means in advance of need. While God is proven deductively, the fine-tuning argument makes a strong case despite the anthropic principle. The rules of evidence are discussed critically before reviewing data on mind ranging from neuroscience, connectionism, & cybernetics to introspection, parapsychology, near death experiences & mysticism -- even I-Thou relationships. Current theories are inadequate to important data points. Traditional philosophy suggests a single substance, two-subsystem theory integrating a data processing brain and an intentional, immaterial soul to solve the mind-body problem.

Featuring essays by renowned scholars Michael J. Hyde, Theodore Kisiel, Mark Michalski, Otto Pöggeler, and Nancy S. Struever, this book provides the definitive treatment of Martin Heidegger's 1924 lecture course, "Basic Concepts of Aristotelian Philosophy." A deep and original interview with philosopher Hans-Georg Gadamer, who attended the lecture course, is also included. Conducted over the course of three years, just prior to his death in 2002, the interview is Gadamer's last major philosophical statement. By carefully considering this lecture course in the context of Heidegger's life and work, the contributors compel us to reconsider the history and theory of rhetoric, as well as the history of twentieth-century continental philosophy.

Conklin's thesis is that the tradition of modern legal positivism, beginning with Thomas Hobbes, postulated different senses of the invisible as the authorising origin of humanly posited laws. Conklin re-reads the tradition by privileging how the canons share a particular understanding of legal language as written. Leading philosophers who have espoused the tenets of the tradition have assumed that legal language is written and that the authorising origin of humanly posited rules/norms is inaccessible to the written legal language. Conklin's re-reading of the tradition teases out how each of these leading philosophers has postulated that the authorising origin of humanly posited laws is an unanalysable externality to the written language of the legal structure. As such, the authorising origin of posited rules/norms is inaccessible or invisible to their written language. What is this authorising origin? Different forms include an originary author, an a priori concept, and an immediacy of bonding between person and laws. In each case the origin is unwritten in the sense of being inaccessible to the authoritative texts written by the officials of civil institutions of the sovereign state. Conklin sets his thesis in the context of the legal theory of the polis and the pre-polis of Greek tribes. The author claims that the problem is that the tradition of legal positivism of a modern sovereign state excises the experiential, or bodily, meanings from the written language of the posited rules/norms, thereby forgetting the very pre-legal authorising origin of the posited norms that each philosopher admits as offering the finality that legal reasoning demands if it is to be authoritative.