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Ontologia della cosa spirituale

    1. [1] University of Milan

      University of Milan

      Milán, Italia

  • Localización: Giornale di Metafisica: revista bimestrale di filosofia, ISSN 0017-0372, Vol. 35, Nº. 2-3, 2013 (Ejemplar dedicado a: I. Struttura e livelli ontologici del reale. II. Nunzio Incardona e il "suo" tempo / coord. por Mariano Bianca, Giuseppe Nicolaci), págs. 305-319
  • Idioma: italiano
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  • Resumen
    • In a spiritual ontology, the corporeal implications of experience cannot indeed be “objectivated”.

      A cultural object, for instance a work of art, can never be grasped as a mere series of causes and effects, as the processes leading to its production and reception can be described within a motivational chain, not aiming at providing an “explanation”, but rather at detecting those acts through which value judgements are given, as well as the cultural and teleological value of the phenomenon. Finally, not every object reveals its essence going back to its “mental” and corporeal roots. They can “resist” such an interpretation as they refuse to be connected to quantitative schemes, definite images, explanatory paths and cerebral processes. Their motivations, the complexity of the layers of meaning presiding over their reception or production, should be questioned again and again from an “historical” point of view by “historical” bodies. They therefore reveal to an objective eye and to exclusively mental bodies some extrinsic cognitive aspects, that end up being assimilated to objectual features from which instead they should possibly be told apart. This would lead us to believe that the methodological model should change according to the point of view and to the methodological and scientific aim; the philosopher does not aim at “explaining”, but rather at showing differences, defining methodological premises, and clearly stating that the point of view must change according to what the object is, that means according to the “reducibility” of its qualities to several points of view.


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