Soon, to understand the conscience as something that constructs the image of the world, implies in only verifying that the mundividncias gain objetividade, from the nexus or of the resistance between feelings and impulses of the psychic life with the values of the world, culture and the civilization. Dilthey defines this tension of forces that permeia all of the life in the following way: ' ' As well as nothing we know of a space situation that would exist before the sensible multiplicity, or of a college to see ' ' azul' ' before the afeces, and the structure, for the opposite, if it converts into sensation alone I stimulate in it, the nature of the diversity of the stimulatons in the sight and in the tato alone it appears as espacialidade, thus also the feeling as the impulse alone appears with the other in whose warp they appear: it swims we know of the structure of the impulsive life before the multiplicity of the stimulatons; they occur at the same time. E, therefore, always has also jointly sensitive multiplicity and felt reality, feeling and affective value of the determinative one, impulse and object of impulso' '. (to see, p-35) Thus, the will to represent the world is for the feeling, in the measure where the conscience searchs to determine the content that is for the will. To this relation, Dilthey calls auto-reflection, therefore all of life if carries through effectively as image of the world for intermediary of the conscientious will of something, the scienter, wants either religious, artistic or Metaphysical. Thus, will if transforms into value of knowledge, since the life of the pensante being if does not separate of the psychic life of the being that feels, it is consolidated in this vital complexo. For this reason, we have a totalizante notion of the life that does not hold of the logical point of view the conflicts between the conceptions it world and the historical conscience. .



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