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In philosophy, a noumenon (/ ˈ n uː m ə n ɒ n /, / ˈ n aʊ-/; from Ancient Greek: νοούμενoν; pl.: noumena) is knowledge [1] posited as an object that exists independently of human sense. [2] The term noumenon is generally used in contrast with, or in relation to, the term phenomenon, which refers to any object of the senses.
The sort of phenomenon that is greater than the knowledge that we have of it. Being-for-itself (être-pour-soi): The nihilation of Being-in-itself; consciousness conceived as a lack of Being, a desire for Being, a relation of Being. The For-itself brings Nothingness into the world and therefore can stand out from Being and form attitudes ...
The combustion of a match is an observable occurrence, or event, and therefore a phenomenon. A phenomenon (pl.: phenomena), sometimes spelled phaenomenon, is an observable event. [1] The term came into its modern philosophical usage through Immanuel Kant, who contrasted it with the noumenon, which cannot be directly observed.
In Ideas: General Introduction to Pure Phenomenology (1913), Husserl continued and built on the (ancient to modern Greek [2] to early modern German Idealism philosophies') terms "noema" and "noesis" to designate correlated elements of the structure of any intentional act—for example, an act of perceiving, or judging, or remembering:
Though it was formally developed by Edmund Husserl (1859–1938), phenomenology can be understood as an outgrowth of the influential ideas of Immanuel Kant (1724–1804). ). Attempting to resolve some of the key intellectual debates of his era, Kant argued that Noumena (fundamentally unknowable things-in-themselves) must be distinguished from Phenomena (the world as it appears to the mind
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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]
But when that person feels his inner being as a thing-in-itself, not phenomenon, he feels free. According to Schopenhauer, this is because the inner being or thing-in-itself is called will . This word "will" designates the closest analogy to that which is felt as the inner being and essence of a person.