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The noumenon's original meaning of "that which is thought" is not compatible with the "thing-in-itself," the latter being Kant's term for things as they exist apart from their existence as images in the mind of an observer. [citation needed] In a footnote to this passage, Schopenhauer provides the following passage from the Outlines of ...
In Kantian philosophy, the thing-in-itself (German: Ding an sich) is the status of objects as they are, independent of representation and observation. The concept of the thing-in-itself was introduced by the German philosopher Immanuel Kant, and over the following centuries was met with controversy among later philosophers. [1]
Numinous was derived in the 17th century from the Latin numen, meaning "nod" and thus, in a transferred (figurative, metaphorical) sense, "divine will, divine command, divinity or majesty." Numinous is etymologically unrelated to Immanuel Kant's noumenon, a Greek term referring to an unknowable reality underlying all things.
Noumenon is knowledge posited as an object that exists independently of human sense. Noumenon or Noumena may also refer to: Literature. Noumenon, a 1992 poetry ...
Indeterminacy, in philosophy, can refer both to common scientific and mathematical concepts of uncertainty and their implications and to another kind of indeterminacy deriving from the nature of definition or meaning. It is related to deconstructionism and to Nietzsche's criticism of the Kantian noumenon.
The term came into its modern philosophical usage through Immanuel Kant, who contrasted it with the noumenon, which cannot be directly observed. Kant was heavily influenced by Gottfried Wilhelm Leibniz in this part of his philosophy, in which phenomenon and noumenon serve as interrelated technical terms.
Rudolf Otto (25 September 1869 – 7 March 1937) was a German Lutheran theologian, philosopher, and comparative religionist.He is regarded as one of the most influential scholars of religion in the early twentieth century and is best known for his concept of the numinous, a profound emotional experience he argued was at the heart of the world's religions. [1]
But Kant was a transitional thinker [clarification needed], so he still maintains the phenomenon/noumenon dichotomy, but what he did achieve was to render Noumena as unknowable and irrelevant. [1] Foucault would come to adapt it in a historical sense through the concept of "episteme":