By Bernard Groethuysen
Anthropologie philosophique est une mémoire de l'historicité de l'individu. Le je vis précédant le je pense y divulge l. a. «gradation des valeurs bourgeoises et l. a. marche de los angeles pensée moderne». Une philosophie de los angeles vie puise dans sa propre histoire pour montrer que ce qui importe est chaque fois «la query que l'homme se pose à lui-même, et non l. a. façon d'y répondre», et cette histoire lui est nécessaire pour inventer des «formes nouvelles d'existence». L'érudition n'y cherche pas des doctrines, mais une aventure. C'est pourquoi ce qui est dit ici de Platon, de Montaigne, reste toujours nouveau : non une philosophie, mais «l'exercice de los angeles philosophie».Henri Meschonnic.
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No single criterion was conclusive by itself in establishing further groups, but all the criteria taken together were generally decisive. " [J. Lyndon Shanley, The Making of Walden] F. Official Register of Harvard — Information regarding Raddiffe for prospective students —1968-69: p. 107 — Freshman admissions — — Raddiffe assumes high degree of intelligence . . — Other qualities considered of major importance in final choices: Personal integrity Sense of social responsibility Ability to work independently Stamina to carry out demanding work ("Major factors in deciding a candidate's eligibility for Raddiffe") CRITERIA AND JUDGMENT 9 — Also other qualities, more difficult to define: Liveliness of mind Breadth of interests Flexibility of temperament Stability Maturity "Beyond these criteria .
Ernest Borneman, in Jazz, eds. Hentoff and McCarthy] D. " [Anna Freud, The Psychoanalytic Treatment of Children] E. "Since the color and size of paper, ink, and handwriting, and the stationer's mark had led to the identification of one distinguishable group of leaves, I went on to see if differences in these points in the remaining leaves would identify other distinct groups. They did so. No single criterion was conclusive by itself in establishing further groups, but all the criteria taken together were generally decisive.
The direction, in any case, is all wrong for philosophy, which ought to point away from the self, not toward it. When I found reason (in "The Availability of Wittgenstein's Later Philosophy") to relate the Investigations to the genre of the Confession, I was not at pains to guard against taking that to imply that Wittgenstein's writing is, as certain of his readers had shrewdly suspected from the beginning, CRITERIA AND JUDGMENT 21 beyond rational criticism. Guarding comes to an end somewhere. I hoped what the relation would imply is that while a confession and its truthfulness can come into question and be subject to criticism, while indeed it is often more urgent to question and criticize a confession than to question and criticize a piece of testimony or a proof, there is no good reason to suppose that the modes of question and criticism resemble one another more closely than a confession resembles a proof.