Publicación: La formalidad de realidad como fundamento de la singularidad humana. Un estudio de la filosofía de Zubiri a partir de la idea de formalidad
No hay miniatura disponible
Fecha
2019-07
Autores
Editor/a
Director/a
Tutor/a
Coordinador/a
Prologuista
Revisor/a
Ilustrador/a
Derechos de acceso
info:eu-repo/semantics/openAccess
Título de la revista
ISSN de la revista
Título del volumen
Editor
Universidad Nacional de Educación a Distancia (España). Facultad de Filosofía
Resumen
La mayor contribución de Xavier Zubiri (1898-1983) a la historia de la filosofía probablemente sea el haber distinguido entre las cosas (las cualidades físicas que aprehendemos por los sentidos) y el modo como estas se presentan en el acto de aprehensión (su “formalidad”). Hay dos tipos esenciales de formalidad: la que adquieren las cosas en la aprehensión animal (formalidad de stimulidad), y la que adquieren en la aprehensión humana (formalidad de realidad). A estos dos tipos esenciales de formalidad le corresponden dos modos radicales de “habitud”, es decir, dos maneras esencialmente distintas de enfrentarse a las cosas por parte del aprehensor: sentirlas como estímulos (puro sentir) o sentirlas como realidades (inteligencia sentiente). Cada habitud está determinada por una capacidad para configurar las cosas percibidas como unidades sustantivas que también es esencialmente distinta a la del resto de animales, ya que la capacidad formalizadora del animal humano (“hiperformalización”) le permite percibirlas como siendo otras, independientes o anteriores al propio acto de aprehensión. Las cosas así percibidas poseen una “función trascendental” que nos lanza hacia la intelección de otras cosas y nos abre al todo de la realidad, al Mundo.
The greatest contribution of Xavier Zubiri (1898-1983) to the history of philosophy is probably the distinction between things (the physical qualities we apprehend by the senses) and the way they are presented in the act of apprehension (his "formality"). There are two essential types of formality: that acquired by things in animal apprehension (formality of stimulation), and that acquired in human apprehension (formality of reality). These two essential types of formality correspond to two radical modes of "habitude", that is, two essentially different ways of dealing with things on the part of the apprehender: feeling them as stimuli (pure feeling) or feeling them as realities (sentient intelligence). Each habitude is determined by a capacity to configure the perceived things as substantive units that is also essentially different from the rest of animals, since the formalizing capacity of the human animal ("hyperformalization") allows you to perceive them as being other, independent or previous to the act of apprehension itself. The things thus perceived possess a "transcendental function" that throws us towards the intellection of other things and opens us to the whole of reality, to the World.
The greatest contribution of Xavier Zubiri (1898-1983) to the history of philosophy is probably the distinction between things (the physical qualities we apprehend by the senses) and the way they are presented in the act of apprehension (his "formality"). There are two essential types of formality: that acquired by things in animal apprehension (formality of stimulation), and that acquired in human apprehension (formality of reality). These two essential types of formality correspond to two radical modes of "habitude", that is, two essentially different ways of dealing with things on the part of the apprehender: feeling them as stimuli (pure feeling) or feeling them as realities (sentient intelligence). Each habitude is determined by a capacity to configure the perceived things as substantive units that is also essentially different from the rest of animals, since the formalizing capacity of the human animal ("hyperformalization") allows you to perceive them as being other, independent or previous to the act of apprehension itself. The things thus perceived possess a "transcendental function" that throws us towards the intellection of other things and opens us to the whole of reality, to the World.
Descripción
Categorías UNESCO
Palabras clave
estímulo, formalidad, habitud, hiperformalización, inteligencia sentiente, mundo, realidad, Zubiri, stimulus, formality, habitude, hyperformalization, sentient intelligence, world, reality
Citación
Centro
Facultades y escuelas::Facultad de Filosofía
Departamento
Filosofía