Modern Age

Intellectual knowledge: Breaking up of this antagonism between reason experience, the intelectualismo appears (intelligere, intus + legere = to read in the interior), admitting both as source of knowledge, that is, the reason and the experience in the production of the knowledge. While for the rationalism concepts they are innate and for the empirismo these are acquired mediantes experiences, intelectualismo the drift of the experience, that is, the cognoscitiva conscience remove the basic concepts of the experience, having as basic axiom the phrase: Nil prius est in intellectu quod pris non fuerit prius in sensu (Nothing exists in the mind that has not passed for the sensible one. Scientific knowledge: According to Kant, it exists knowledge of formal nature, priori, receiving these the content given for the experience. This formal knowledge that gets in the experience its content is the scientific knowledge. It is universally accepted idea of that the human knowledge if does not limit to the fenomnico world, but advances until the Metaphysical sphere, in the search of a philosophical vision of the universe. The faith and the religious one also of its interpretation of the universe and its existence, some admit one identity between religion and philosophy, that is, does not have difference between one and another one: the religion is philosophy and the philosophy is religion. The objective of both the search of knowing. In the Modern Age, the philosophy searched its knowledge in the religious tradition.

Scrates, considered the father of the philosophy occidental person, incarnates the theoretical attitude of the Greek spirit. This theoretical attitude if concentrates in the reflection on knowing; with the affirmation ' ' mesmo&#039 knows you it you; ' , it looks for to make with that the individuals perceive that all conscientious attitude is one to know. Plato, disciple of Scrates, it is understood other values that not only the practical objects, the values and the virtues, but also relative the scientific knowledge to the other activities, such as of the politician, the philosopher, of the poet, whom they possess practical knowledge. Beyond what already it was argued, agrees to tell that the text in itself comes of the one impulse reading it when affirming that the knowledge has you vary thought lines leaving of intern and of the external one characterizing a positive side of the aesthetic one of the text, but leaving of as they had been displayed the relation of philosophy and religion in which the author could use itself of a bigger discernment to display ideas that can cause great quarrels.

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