Journal articles on the topic 'Noumenale Welt'

Ausgehend von Kants Bestimmung von Kritik als »Grenzziehung« wird die bewusstseinsimmanente Repräsentation des Seienden oder die Welt als Abblendung ihres noumenalen Grundes begriffen. Materiell gebundene Bilder gewinnen für die Explikation der Struktur dieser Immanenz eine besondere Funktion. Als Objekte innerhalb der erscheinenden Welt verdoppeln sie deren Phänomenalität in der Dimension des ikonischen Scheins, der sich der (partiellen) Negation des materiellen Bildträgers verdankt. Aufgrund dieser Spaltung in Phänomenalität und Materialität können Bilder eine Kritik des natürlichen, sei es individuellen oder kollektiven Bewusstseins initiieren. Bildkritik kann so als Scharnier zwischen transzendentaler Bewusstseinskritik und Ideologie- oder Spektakelkritik fungieren.<br><br>Starting from Kant’s conception of critique as »Grenzziehung,« the immanent representation of being, or, the conscious world, is understood as a screening off of its noumenal ground. Materially bound images gain a particular function in the explication of the structure of this immanence. As objects within the phenomenal world they duplicate the world’s phenomenal- ity in the dimension of iconic semblance by (partially) negating their material support. This cleavage between the image’s phenomenality and its materiality makes images into possible catalysts of a critique of natural consciousness, be it individual or collective. Thus, »image critique« can serve as a hinge between a transcendental critique of consciousness and a critique of ideology or spectacle.

Jung's difficult relationship with Philosophy is well known and has, to some extent, carried over into later work in the field, which tends to view ideas of a philosophical provenance with some suspicion. Nowhere is this more apparent than with ‘archetype’ and the perceived problems with the Kantian noumenal with which it is felt to be inevitably connected. My concern is that such suspicion is rarely psychological, that is, it does not take into consideration enough the psychological aspects and roles of such putatively questionable philosophical ideas. This is another aspect of not really appreciating the psychological aspects of some philosophy due to the illusion of disparity created by what often amounts to a difference of vocabulary rather than of fundamental concerns. I will examine some of the central Kantian concepts that I believe are fundamentally psychological and essential if we are to retain concerns that distinguish Analytical Psychology from related disciplines. We may feel a scientific or philosophical embarrassment when faced with ideas such as ‘noumena’ but my feeling is that, psychologically, there is little to be embarrassed about: such ideas are extremely important in giving some substance to defining concepts of the field of Analytical Psychology.

In this interview Christine M. Korsgaard answers several questions on her particular interpretation of Kant's moral philosophy. More specifically, she dwells on the role of the noumenal/phenomenal distinction for a better understanding of Kant's idea of practical reason, as well as on the compatibility between Aristotelian and Kantian practical reason. In addition, she answers a couple of more general questions on the perspectives and challenges of contemporary ethical theory.

This paper deals with the question of whether Kant&apos;s transcendental idealism allows for an explanation of the a posteriori aspects of mental content by the properties of empirical objects. I first show that a phenomenalist interpretation has severe problems with assuming that we perceive an object as being red or as being cubical partly because the perceived object is red and cubical, and then present an interpretation that allows us to save the realistic intuition behind these claims. According to this interpretation, Kantian phenomenal properties are understood as response-dependent properties of extra-mental objects that also have to have some response-independent (in-itself-) properties. I show that this interpretation is well supported by Kant&apos;s remarks about the transcendental object in the A-edition of the first Critique and that it also makes intelligible why Kant took explanations of mental content by means of empirical properties to imply an explanation by means of noumenal properties without thereby violating his own doctrine of noumenal ignorance. This not only allows us to establish a realistic reading of Kant idealism but also to discern the true kernel in Adickes’ infamous talk about Kant&apos;s theory of double affection.

In my paper I argue, relying on Kantian definitions and conceptual distinctions, the thesis that Kantian transcen-dental philosophy, which he characterizes as a second-order system of transcendental idealism, is not [empirical] idealism, but a form of realism (resp. compatible with empirical realism [A370-1]). As arguments in favor of this “realistic” thesis, I consistently develop a realistic interpretation of the Kant’s concept of appearance (the theory of “two aspects”), as well as of Kantian Copernican revolution, of his theory of intuition as cognitive ability which &apos;giving&apos; ‘us objects, of the concept of double affection and noumenal causality.

AbstractA well-known trilemma faces the interpretation of Kant’s theory of affection, namely whether the objects that affect us are empirical, noumenal or both. I argue that, according to Kant, the things that affect us and cause representations in us are not empirical objects. I articulate what I call the Causal Power Argument, according to which empirical objects cannot affect us because they do not have the right kind of power to cause representations. All the causal powers that empirical objects have are moving powers, and such powers can only have spatial effects. According to Kant, however, the representations that arise in us as a result of the affection of our sensibility are non-spatial. I show that this argument is put forward by Kant in a number of passages, and figures as a decisive reason for rejecting empirical affection and instead endorsing affection by the things in themselves.

AbstractMatter’s real essence is a ground for certain features of phenomena. Things in themselves are likewise a ground for certain features of phenomena. How do these claims relate? The former is a causal essentialism about physics, Stang argues; and the features so grounded are phenomenally nomically necessary. The latter involves a distinctive ontology of things in themselves, I argue; but the features so grounded are not noumenally nomically necessary. Stang’s version of Kant’s modal metaphysics is admirable, but does not go far enough. Kant’s causal essentialism involves the essences of fundamental properties, as well as of matter. And things in themselves are grounds, because they are substances, the ‘substrate’ of phenomena.

The article shows how the peculiarities of the development of the Christian theme in Doctor Zhivago were predetermined not only by the author’s personality, but also by the philosophical and theological searches of the first third of the 20th century — the philosophy of the unity of S.N. Bulgakov, the phenomenological school of E. Husserl in the transmission of G. Shpet, as well as the domestic phenomenological tradition analyzed by S.L. Frank. In this regard, for the first time, we have attempted to compare the phenomenological image in Christian hymnography with the artistic image of the novel, which tried to capture the Divine in the earthly, which made it possible to identify the uniqueness of the phenomenological image in the work. The unity of man with the world and the Creator — this theme defines the range of thoughts of the author and his protagonist and corresponds to one of the main provisions of the “Philosophy of Economy” S.N. Bulgakov on the identity of subject and object, which determines the presence of intertextual links between the “Philosophy of Economy” and the text of the novel. A special Christian phenomenology, which creates a certain image of the world, is closely connected with the philosophy of unity. Thus, earthly life appears spiritualized by the Divine presence and, in a certain sense, becomes a phenomenon of the noumenal essence. The article shows that Pasternak’s comprehension of spiritual reality has its own distinctive features. In this regard, the article reveals similarities and differences between the spiritual texts of modern Pasternak — the Akathist of Mitr. Trifon (Turkestanov) “Thank God for everything!” and the text of the novel. Thus, if the Russian phenomenological tradition represented in the akathist, according to S.L. Frank, is characterized by a combination of “the immanent presence of the Divine principle <…> with a keen sense of transcendence”, then in the image of Pasternak, striving to capture the divine in the material, there is an immanent, soul-sensual comprehension of spiritual reality, the ideal domain of meanings becomes immanent to the earthly dimensions, the phenomenological image, sometimes, ceases to denote the noumenal essence. This development of the Christian theme in the novel, in particular, is associated with a sense of equality between man and God, but not with the hierarchy of the world, which is consonant with the general type of worldview of the beginning 20th century.

The object of the article is the national image of death in Russian verbal artistic culture. The subject of the research is the thanatological text in Russian poetry. The material for the article is two poems - “Why is the soul so melodious” by O.E. Mandelstam and “There are quiet valleys in Russia…” by V.F. Dudarev. At the center of hermeneutic and culturalphilosophical analysis is the interaction of two types of reality, phenomenal and noumenal, rational and spontaneous in art. Much attention is paid to the image of death in these two poems and the images of wind, groves, and flowers associated with it. The research methodology is reduced to a holistic ontohermeneutic analysis of poetic texts by O.E. Mandelstam and V.F. Dudarev, aimed at highlighting the cultural potential of the problem of perception of the phenomenon of death in the Russian national image of the world, which allows penetrating the poetic word from ontological and apophatic positions, as well as revealing the significance of the literary traditions of the Silver Age in the work of a modern poet; typological and historical-literary methods of text research are applied. The results of the work may be of interest to philologists who include literature in the space of a large dialogue of cultures, and can also be used in teaching courses in cultural studies and Russian philosophy.

The object of the article is the poetry rhizome phenomenon which has the qualities of apophaticism. The subject of the research is apophaticism of poetry. The material for the article is represented by well-known essays on art by two representatives of the Silver Age, K.D. Balmont and S.A. Yesenin. The cultural and philosophical analysis focuses on the interrelation of the Logos and silence, the phenomenal and the noumenal, the rational and pre-rational in the poets’ essays “Poetry as Magic” and “Mary’s Keys”. Much attention is paid to the problem of metaphysics in creativity, its apophatic aspect in the Russian cosmo-psycho-logos, which is crucially important for understanding the ontological issues connected with the writers' creativity. The research methodology involves the holistic onto-hermeneutic analysis aimed at highlighting the cultural potential of the given works of art, which makes it possible to describe the importance of the poetic word for a Russian in culturological terms, to delve into the specifics of the national way of life. Much attention is paid to the comparison of the two essays on art in the folkloristic and mythological aspect, as created by the Symbolist poet and the Imaginist poet at the same time. The research results may be of interest for literary historians who treat literature in the aspect of its inclusion in the space of a broader dialogue of cultures. Additionally, they may be used in teaching cultural studies and Russian philosophy.

The object of the article is antinomy in Russian artistic culture, which manifested itself in the main oppositions: “up” and “down”, “male” and “female”, “living” and “dead”. The subject of the research is the variations of the fundamental principles with ambivalent semantics in modern poetry. The material for the article is a new poetic book by the modern writer D. Mizgulin "Along the Edge of Being". At the center of cultural-philosophical and onto-hermeneutical analysis is the interaction of the phenomenal and the noumenal, the rational and the metaphysical in poetry. Much attention is paid to the problem of the metaphysics of creativity, its apophatic side in the Russian cosmo-psycho-logos, which is of great importance for understanding the ontological issues of writers' creativity. The research methodology is reduced to a holistic hermeneutic analysis aimed at highlighting the cultural potential of this poetic book, studying the axiological and ontological value of antinomies in modern verbal culture. Much attention is paid to the comparison of poems within the book, the analysis of its structure, as well as the national topic, without talking about which it is impossible to perceive Russian literature in a holistic way. The results of the work may be of interest to literary historians, who include literature in the space of a large dialogue of cultures, and can also be used in teaching courses in cultural studies and Russian philosophy.

The object of the article is the mythologeme of path which is dominant in Russian traditional and verbal culture. The subject of the research is the variations of the path-road binomial in modern poetry. The material for the article is represented by a new book of poetry by a contemporary writer A. Orlov “The Revived Sun”. The focus of the culturologicalphilosophical and ontological- hermeneutical analysis is the interaction of the phenomenal and noumenal, rational and metaphysical in poetry. Much attention is paid to the problem of metaphysics of creativity, its apophatic aspect in the Russian cosmo-psycho-logos, which is of great importance for understanding the ontological issues of writers’ creative work. The methodology of the research is mainly represented by the holistic ontological-hermeneutical analysis aimed at highlighting the cultural potential of the given poetic book, the study of axiological and ontological value of the mythologeme of path in modern verbal culture. Much attention is paid to the comparison of poems within the book, the analysis of its structure as well as the national specifics and the geography of Russian plain which can not be ignored, when talking of Russian literature and perceiving it holistically. The results of the present research may be of interest to literary historians who include literature in the space of a great dialogue of cultures and may also be used in teaching courses on culturology and Russian philosophy.

The background of this article is a metaphysical problem that arose in Immanuel Kant's thought in his Critique of Pure Reason. Through a hermeneutic approach this article aims to analyze the metaphysical problems that arise in Immanuel Kant's epistemology of thought. Based on the research results can be concluded that the unequivocal separation between phenomena and noumena will cause humans will never come to the knowledge of the Transcendent, as well as with moral and aesthetics. This is because such knowledge can only be obtained through my participation as a Subject through the process of continuous existence and more of a personal invitation. In the end it can be concluded that the nature of analog knowledge is the meaning of multidimensional side of human life. This brings consequences to the need for intersubjective dialogue and continual openness. Knowledge is an infinite thing. Human knowledge therefore will never reach the end of the journey but only continuously expanded its horizon.

The publication shows problems connected with entrepreneurship in their theoretical dimension. It has been worked out on the basis of a wide critical analysis of the academic literature. The aim of this scientific work is an attempt to capture the essence of entrepreneurship and to look at entrepreneurship from the perspective of its functions. Two research questions have been posed, and the answers to them have been looked for. A kind of added value to this particular work is an attempt to show the holistic approach to entrepreneurship which is based on preserving the noumenal and the ontological congruency. This perspective refers to the problems of philosophical anthropology, the foundation of which is personalism. The adoption of a holistic perspective, based on a personalistic foundation, was dictated by the basic assumptions of this current form of modern philosophy, where the centre of interest are issues related to the place and role of a person in the surrounding world, as well as man’s attitude to his products, and works that can be the result of entrepreneurial activities. The research perspective presented in this way enables, according to the author, to ensure the development of three basic categories of values, the importance of which is indisputable in the implementation of entrepreneurship ideas. These are the values: − related to the personal development of an individual – an entrepreneurial person, − reflected in social and economic relations, and also − of a mixed nature. The theoretical divagations have also made it possible to work out the model of a holistic perspective of an approach to entrepreneurship which constitutes the unique, creative way of scientific reflection pointing out to the discovery of the entrepreneurship functions perceived as: personalistic function, personalistic entrepreneur, managerial activities seen as personalistic and phenomenological as well as a market function based on economic personalism.

The article proposes an alternative view of the theory of the Big Bang, which served as the initial point for the formation of the Universe. The anthropic hypothesis sees our universe as a single electromagnetic entity, consistently realizing itself at seven stages of evolution. 1. The germ (Genome) of the universe, which is represented by a scalar value (field) in the form of a noumenal (hypothetical) electromagnetic dipole, that is in a state of cosmological singularity. 2. The spatial environment of “dark energy” in the form of a chaos of a volumetric web of point sources of electric charges and magnetic lines of force, which should not be associated with electrons and positrons of electricity familiar to our ear and the north and south poles of a magnet. 3. The spatial environment of “dark matter” (ether) in the form of a three-dimensional web of negatively and positively charged magnetic monopoles. 4. The physical Universe in the form of photon (electromagnetic) gratings - fluctuations, black holes and stars of galaxies that we observe, as well as objects of knowledge in our solar system and directly on Earth. 5. Psychic (Intellectual) Universe in the form of a single consciousness / mind continuum, which physically manifests itself as Ego – I. 6–7. Currently with our imperfect mind Ego – I we can hardly realize the subsequent stages of the evolution of the consciousness / mind continuum, but the anthropic hypothesis suggests that humanity, as well as every human being that is aware of himself as a creative individual, is able to foresee possible options for the development of our civilization up to the intuitive (holistic) perception of the single essence of the universe and the subsequent formation of the germ (Genome), which ensures its subsequent life cycle.

The debate regarding the interpretation of Kant's idealism is usually seen as turning on the best way to understand his transcendental distinction between appearances and things in themselves: that it marks either a contrast between two types of thing (the ‘two-object’ or ‘two-world’ view) or one between two sides or aspects of ordinary empirical objects (the ‘two-aspect’ view). But, even though I have long been associated with the latter camp, I have also thought for many years that this is not the most helpful way to frame the issue. The problem lies in an ambiguity inherent in the two-aspect view. It can be understood either metaphysically, as a thesis about the kinds of properties attributable to empirical objects, that is, as a form of property dualism in which these objects are assigned both phenomenal and noumenal properties, or methodologically, as a contrast between two ways in which such objects can be considered in a philosophical reflection on the conditions of their cognition. Accordingly, I take the fundamental question to be whether transcendental idealism is to be understood in the latter way or as a form of metaphysical dualism (whether as a thing or a property dualism being a matter of relative indifference). And I have further thought that the best way of addressing that question is through a consideration of the view which Kant opposes to transcendental idealism, namely, transcendental realism. If this realism is identified with a particular metaphysical doctrine then transcendental idealism must be as well; but if, as I maintain, transcendental realism cannot be so understood, then neither can Kant's idealism.

The purpose of this article is to identify the role and significance of the category of wholeness in the Russian socio-political and historical process. Such methods of scientific research as the retrospective method, the comparative method and the hermeneutic method are used in the article. The author of the article claims that in the context of the collapse of the project Modern and the related worldview impasse, the idea of wholeness becomes the most important ideological paradigm, and this paradigm is peculiar to the Russian socio-political, cultural and philosophical sphere. Just in the Russian worldview wholeness is an important unifying component. It is very significant that thinkers out of completely different social backgrounds and completely different political views came to the idea of wholeness. As an example, the author of the article considers the views of the writer and thinker V.F. Odoyevskiy, religious philosopher V.F. Ern and the revolutionary Marxist A.A. Bogdanov. According to the views of V.F. Odoevsky, the basis of a true worldview is the trinity of faith, knowledge and art. Such integrity also determines the socio-political ideal of the writer. According to V.F. Ern, the whole becomes the whole only on the assumption that it is beyond the borders of our world, beyond death and it is a noumenal Being. Cognizing it, humanity can only build a new socio-political ideal. A.A. Bogdanov has come to the conclusion that the task of a genuine political project facing the future is to give an integral concept of man, as well as the science of holistic knowledge — tektology, and then the harmonious development of a new united humanity will begin. The theoretical and practical significance of the article lies in the fact that in the era of social upheaval and the dominance of postmodernism, the idea of wholeness becomes again very relevant because without it any social-political and historical design is impossible.

My aim is to demonstrate the specificities and differences between transcendental deduction of concepts and deduction of the fundamental principles of pure practical reason in Kant’s metaphysics. First of all it is necessary to examine Kant’s attitude to the metaphysics of his time and the problem of its new justification. Kant in his philosophy explicated not only the theoretical world of cognition, but also the practical world of freedom. Accordingly, the fundamental means of proving metaphysics’ claims are the deduction of pure concepts of understanding (deduction of experience) and the deduction of the principles of pure practical reason (deduction of freedom). The underlying premises of the Kantian project of reviving metaphysics, “the Copernican Turn”, the critical methods and basic principles of transcendental (formal) idealism also provide the methodological basis of transcendental deduction, a new method of proving the claims of metaphysics in various spheres of human being. Proceeding from the above, I analyse the essence, structure and the peculiarities as well as the differences between the deduction of experience and the deduction of freedom. I single out the following features of the two types of deduction. First, theoretical use of reason is aimed at objects while practical reason is aimed at noumena, the foundations of will and freedom. Second, the transcendental deduction of space and time, as well as the deduction of categories, is preceded by transcendental reduction, which is absent in the deduction of freedom. Third, Kant orients the methodological movement of deductions in opposite directions. Theoretical deduction proceeds from pure forms of sensible intuition to concepts of understanding and thence to fundamental principles. Practical deduction proceeds from a priori principles to the concepts of the metaphysics of morals and thence to moral feelings. Fourth, deduction in the theoretical sphere forbids speculative reason to go beyond experience. Practical deduction has pointed to the intelligible world and has proved its “legitimacy”.

The paper deals with Kant's notion of punishment in general, as well as one specific form of punishment, namely, the death penalty. In the first part of the article we will exmine, Kant's views on punishment as well as an extent to which it is retributive. According to Kant's view, offenders should be punished exclusively for having committed an offense (retribution), and proportionally to the crime commited (ius talionis). In recent literature, there are interpretations that indicate Kant's criminal theory is not completely retributive, but rather combined, so that it contains elements of retribution and intimation. If we clearly outline the goal, justification and extent of punishment, the purpose and justification of forming the state (time and punishment), we will make sure that these interpretations are incorrect. The paper shows that Kant retribution determines the goal and justification of punishment, that the reason and justification of the state (and punishment) is the achievement of justice, that is, the preservation of individual freedoms of citizens on an equal footing, while the control of crime should be understood as the achievement of this goal. Also, one needs to bear in mind the distinction between the factual and the normative level - Kant claims that a person should be punished exclusively for having committed the offense, although her punishment simultaneously intimidates or deters the offense of another citizens, which is a factual claim. The theory of punishment prescribes the goal and justification of punishment, which falls within the normative domain, and in Kant?s opinion, it is fundamentally retributive. It is also necessary to take into account another distinction that Kant introduces, which is the distinction between the noumenal and phenomenal spheres of existence. Justice is a noumen or an idea, that the state pursues to achieve, while it is realized or made into a phenomenon when the state applies laws and penalties in a particular community. Intimidation or control of crime is part of the realization of justice in the empirical world. The second part deals with Kant's affirmation of the death penalty, objections to this affirmation, and ultimately, an alternative to this punishment is proposed. The alternative to the death penalty stems from incoherence in the application of the ius talionis principle. That could be one Kantian approach to punishment. A lifetime imprisonment argument avoids the objection of irreversibility of punishment (the argument from the irrevocability of the death penalty) and is in line with the basic principles of Kant's ethics.

The subject of this article is the substantiation of the fundamental link between culture and modern problem of searching for the vector of positive social development. The object of this research is the concept of noospheric development as one of the productive futurological strategies that gives adequate responses to the challenges of modernity. Leaning on the unified nature of the sphere of noumena, regardless of the methods of cognition of existence (science, religion, art), and integrating the conceptual grounds of the theories of noosphere and pneumatosphere, the author proves that cultural phenomena are capable of fulfilling the functions of the attractor of social development as the bearers of scientific ideas, axiological and aesthetic values, and aspirations for spiritual ideals. The artifacts that are yet to be implemented, but of exists as ideas, do influence the future. The noospheric strategy of social development requires elaboration of new educational approaches. Special attention is given to the substantiation of culture-making educational model as an effective methodology in preparation of &ldquo;man on the future&rdquo;. Analysis of the works of the founders of the theory of noosphere and the theory of pneumatosphere, as well as their contemporary adherents allows concluding on the natural integration of the concepts of V. I. Vernadsky and P. A. Florensky in modern concept of noospherogenesis, as scientific, artistic, and social ideas have the single information nature. The acquired conclusions explicate the culturological component of the concept of noospherogenesis and substantiate the effectiveness of culture-making educational model that contributes to the formation of noospheric type of mentality among younger generation. The author&rsquo;s special contribution consists in presentation of the model of culture-making school, tested on the public schools of Altai Krai, which also has high heuristic potential for humanities and art universities.

The goal of the proposed study is a radical reorganization on a cyclical-deed basis of the stages of the historical formation of methodological concept of consciousness in the theory of activity and STA(system-thought-activity)-methodology as a well-known domestic philosophical trend of the second half of the XX century. (G.P. Shchedrovitsky and his school). The process of updating the principles and norms of the STA-approach to understanding the category and mechanism of consciousness became possible due to metatheoretical guidance in its interpretation as an attributive invariant-way of human existence in interpenetration and unity of its modalities such as noumenal and phenomenal, transcendent and immanent, unknowable and cognizable, speechless and speechful, indefinite (unnamed) and signified (named). To solve this supertask, three search steps were performed, which reveal as the author’s vision of the problematic context of philosophical methodologization in working with consciousness and the main modes of its comprehension (consciousness-phenomenon, consciousness-noumen, consciousness-category, conscious experience, consciousness of being) in the format of integral directions of philosophy development (ontology, metaphysics, phenomenology, polymethodology), as well as principles, conditions and features of system-thought-activity ideas about consciousness as a conceptual means of methodological work and intellectual basis and, at the same time a resource of collective and individual thinking activity. First of all, starting from the reasoned distinction of two research strategies of cognition-construction of reality (scientific-natural and metaphysical), which form essentially different ontological pictures of consciousness, it is concluded about the extensiveness and even deadlock of the first and heuristics and productivity of the second. The last one requires not only the critical-reflexive usage of the existing scope of philosophical knowledge, but also the implementation of competent philosophical methodologization on the way to creating a metatheory of consciousness. In fact, such work, within the defined range of goals and tasks and carried out in the format of this study: according to the principle of quintessence, the optimal number of modes of consciousness understanding is singled out, where each of them is subject to meta-description by definition, essential features and functional characteristics, and constructed a fivefold thought-scheme, which in the post-non-classical style mutually reconciles these understanding modes. In the main part of the semantic metaconsideration of the raised methodological issues it is proved that the cultural achievements of STA-methodology in comprehension of the resource potential of human consciousness are unique, firstly, considering the departure of its representatives from the scientific-subject consideration of the phenomenon of consciousness, and the implementation of a purely methodological approach, secondly, considering the peculiarities of their advocated way of using the category of consciousness, namely as a conceptual means, thought-toolkit. Yes, there is every reason to believe that G.P. Shchedrovitskiy and his circle members carried out a full-fledged act of collective thinking activity, particularly in joint understanding work with the sphere of consciousness, which we reconstructed at the stages of canonical thinking-deed: 1) s i t u a t i o n a l stage – conceptual and categorical elaboration of the problem of consciousness is carried out on the achievements of logic, and later methodology, with their main subject – thinking and setting for the creation of its content-genetic theory by means of activity approach; 2) m o t i v a t i o n a l – consciousness, starting from the generalizations of the cultural-historical theory of the development of higher psychic functions of L.S. Vygotskiy, was comprehenced as an intellectual means of domestication and socialization of the person through the mastery of signs as an instrument of determining influence of intersubjective cooperation with others as opposed to the secondary value of knowledge, the functionalities of consciousness; 3) a c t i o n – a wide sign-instrumental use of the concept and category of consciousness in collective and individual thinking activity, especially in such conceptual organizations as “scoreboard of consciousness”(the flow of consciousness, which is intended for both objective actions and on knowledge), “mechanisms of consciousness” (generate thinking in sensual form as images or objective perceptions, or sign form), “pure consciousness” (spontaneous, meaningless, unstructured, self-causal – independent of the experience of sensual perception, from the action of any empiricism), “organized consciousness” (rhythmically balanced in functioning, filled with psychocultural formations, although not durable, fluid, requires considerable internal (motivational, intellectual, volitional, etc.) efforts of the person for its maintenance, harmonization of all available material which has got to its spherical flow of life), herewith pure consciousness, organizing, loses its spontaneity, is freed; 4) a f t e r-a c t i o n – substantiation of reflexivity as one of the main determinants of the cooperation effectiveness of several acts of activity, and at the same time maturity and perfection of consciousness; reflection is responsible for the organization of consciousness, which, however, itself structurally determines the reality of reflection; only in the reflexively enriched, thought-communicative organizational space of methodological seminars and sessions, organizational and organizational-action games do the functionalities of consciousness find their sign-semantic shelter, witness settlement (primarily in texts, formulas, schemes, models, drawings).

The fundamental methodological development of the categorical matrix as one of the most powerful and the most effective i n s t r u m e n t s of reflexive thought-activity, philosophical and scientific thought-activity and professional methodologization was carried out in the problem field of two oppositely directed and at the same time most promising trends in the methodology development as a newly appeared w o r l d of birth, development and manifestation of hitherto unexplored possibilities of conscious ability and hidden resources of humans pure thinking actualization. The first direction in the formation of this unique world is connected with the emergence of the s p h e r e of professional methodologization as a unique reflexive p r a c t i c e of the methodology itself, the essence of which is in the freedom of thought existence of a person or a group with the forms, methods, means of consciously and self-consciously carried out activity, the second – in the creation of all possible i d e a l s of meta-theorizing and meta-methodologization, where the subject of the last is an a r s e n a l of the latest means and tools of constantly renewed at the “meta-” level of methodological reflection on previously acquired tools of thought-activity. It is argued that the synthesis result of these two trends is the formation of the categorical order of a methodology in its central link – in the innovative form of the categorical m a t r i x, which integrates the essential, worldview universal and culturally significant k n o w l e d g e in mutually complementary unity of the methodology-as-an-action and methodology-as-a-practice. Based on the principles, regularities and standards of the author’s concept of creating a categorical matrix, a thought-reflexive substantiation received the first and the second v e r s i o n s of the philosophically oriented, epistemically integral, actionally organized and canonically perfected vita-cultural methodology as a s t a n d a r d of modern methodology in general in their constructive comparison as stages of the newest evolution of ratio-humanitarian knowledge about the forms, methods, norms, means and tools of professional methodologization. In general, the methodological o p t i c s of the argued typological creation of the named matrix is constructed according to the canons and parameters of post-non-classical scientific rationality and in the form of a five-module set of lenses-instruments of reflexive thought-activity from relatively simple to the most complex at the following levels: specific (quaternary or quintet thought-scheme), individual (the very construction of the matrix in the unity of its clearly classified according to the dialectical categories of the inner part and the outer contour), special (the typological approach in the indivisibility of its concepts, principles, procedures and intellectual tools), general (the sphere of professionally implemented methodologization), universal (vitacultural methodology as the canonical form of methodology in general). T h e f i r s t version of the categorical matrix of the world of methodology and the sphere of methodologization, which was created in early 2012 and first presented to the general public of researchers, has five main a d v a n t a g e s: a) in the harmonized picture of conceptual-categorical means highlights the dialectical complementarity and ontophenomenal unity of methodology and methodologization that enables a high functional self-organization of consciousness of the methodologists’ group in its synergistic existential environment – in reality of pure thinking; b) in the central part of the matrix, by the principle of quintet, arranges five methodological categories in horizontal and vertical, organizing them into separate categorical t a x a, and thus fixes the essential categoric mosaic of the modern methodology; c) successfully names the binary poles of the matrix’s outer contour: “the world of methodology – the sphere of methodologization” and “thinking-activity as the basis of culture – a step-by-step implemented vitacultural methodologization”; d) establishes the latest methodological disciplines – methodosophy, methodologics, methodoengineering – and outlines their subject fields in the text; e) at the intersection of the three fundamentals of the methodology in the lower right corner of the matrix, it places the fourth foundation – philosophical methodologizations and methodology, which at the level of comprehensively significant goes beyond empirics and social experience into conscious acts of the substance existence of pure thinking, the existential c o r r e l a t e of which is a methodological thinking. T h e s e c o n d version of the categorical matrix of vitacultural methodology, which was designed this year, has more extensive and perfect cartography, which primarily from now on concerns the two-axis – semantic and categorical – its outer contour. This newly created matrix has five reflexively reasoned a d v a n t a g e s, which at the same time clearly establish the evolutionary shift in the development of methodological knowledge over the past decade of thinking-deed creativity: 1) fundamental categorical universals, consolidating the self-development unity of the world of the methodology and the sphere of methodologization of the outer contour, received clarifying conceptual-terminological definitions, covering six attributedly inherent features in the general direction of creating a particularly favorable, modular-developmental, space of actualization and existentializing the expanded conscious ability of each participant of problem-conflict communication; 2) the upper and lower poles of the matrix’s outer contour are considered, on the one hand, the methodology as an obligatory component of culture in eight coordinates of worldview here-existence and in its semantic, graphic-schematic, means-instrumental and conceptual-categorical enrichment, on the other – a five-level organization of methodological knowledge (philosophical, general scientific, subject-scientific, subject-thematic and specific-situational methodologies), the operation of which is most fully implemented in the metasystem of vitacultural (canonical) methodologization; 3) the latest methodology, essentially based on philosophical knowledge, one of the most important directions of its development justifies the need for methodological reconstruction of the main problems of philosophy, but from a special, supersubjective, reflexive, point of view: from the completeness of the a d e q u a c y of consciously applied foundations, principles, rules, conceptual resources and categorical means of the complexity or comprehended primacy of a separate fundamental problem; a number of such problems are fixed in the outline of the matrix: “being – consciousness,” “human – world,” “culture – life,” “philosophy – social experience,” “science – art,” “theory – practice,” “consciousness (thinking) – activity,” “thinking – commitment,” “thought – act”; at the same time, super-reflexive transformations in these problematic niches of methodologization should be based on the innovative achievements of advanced methodological training, namely, on the modern achievements of the philosophical methodology, the reflexive-action scenario of metamethodologization has been worked out, the emergence of the metatheory of consciousness, the methodological optics of the post-non-classical type of scientific rationality and on the establishment of professional methodologization as a unique freedom-practice of the methodology itself, as well as compliance with the requirements of the author’s principle of the thinking and performance unity, that received an essential reflection in the concept and categorical concept of “thinking-activity,” containing a set of advantages: enriches the arsenal of categorical means, makes possible the implementation of a cyclic-action approach and the prospects for the implementation of organizational-action games, reorients the intellectual resources of consciousness to the canonical rhythms of methodologization; 4) the methodology in its separate formation now goes to the realisation of exemplary, canonically completed events of its own here-existence, that is, to the construction of the general scheme of the methodological canon and the substantiation of their more or less complete systematics; it is proved that any repeated reflexivity and especially postaction super-reflexivity in a competent methodological performance gravitate to an deed canon, which is a methodological i n v a r i a n t as one of its vitacultural standards, that is differently implemented in objectified products of professional methodologization and pure thinking itself (a vivid example of such a canon is the author’s methodological optics of a five-module set of lenses-tools of this study as an effective thinking-activity); it is argued the intransitive significance of the logical structure of the psychological canon and the premises of the emergence of the V.A. Romenets’ canonical psychology and our experience in carrying out the metatheoretic reconstruction of the subject field of the last; through a chain of generalizations, it is confirmed that the vitacultural methodology, covering transcendent and immanent, noumenal and phenomenal, conscious and active, is a great thinking-act c a n o n, confirming the following preliminary conclusions: a) any canonization as a mandatory procedure is a matter of methodology, b) each philosophically mature, scientifically comprehensive and empirically validated methodology constitutes a great canon, c) from the idea of the methodological canon it is necessary to move to the elaboration of the hierarchical system of such canons as the most perfect organizations of realizing the conscious ability of a person, d) a holistic metasystem of methodology as a canon of a great deed can be obtained only by using all available resources of professional methodologization and at the final stage of its super-reflexive postact, e) the methodological canon in its global dimensions, organizing the interpenetration of methodology and methodologization as two mega-realities, has a hierarchically modular, step-by-step construction (methodological and metamethodological stages of development, three methodological optics of scientific rationality, a set of methodological approaches, five methodological modules, various layers of methodological tools), f) in any case, the methodological canon is a consciously mature, with access to reflection and self-reflection, the source of a standard carried out thinking-activity, an integral engine of the act of full-fledged methodologization; 5) the vitacultural methodology in its canonical provision achieves the complete realisation of the a c t i o n s of thinking-activity, methodological reflection, competent methodologization in their single and exceptional step-by-step, mostly covital, existence as responsible thinking-activity; so the ideal-real, exemplary authentic reality of methodologization appears, which all the time is being created anew in the event e x i s t e n c e of compatible thought communication on the verge of transcendental and immanent, noumenal and phenomenal, spiritual and natural, substantive and random, unknown and understandable, objective and subjective, organized and chaotic, developing and ossified, that is, in the situational flow of the here-existence of the step-by-step-dependent substances of consciousness, thinking, thought according to the canon “here-now-full-always”; in this interpretation, the newly created categorical matrix constitutes one of the most instrumentally perfect methodological canons of the methodology itself, where the act of methodologization unfolds as a component-by-component evolution of a fully realized e v e n t, which covers: p r e-s i t u a t i o n – the experience of transcendence of the thinking person as a base of the co-rhythmic actualization of their intentional fields of consciousness and thinking; s i t u a t i o n – the acting-cyclical creation of the modular-developmental space of team thinking-implementation as a regularly stable restoration of the special problem-communication tension of human essential forces, characterized by common significance, transcendental source, collision, drama; m o t i v a t i o n – overcoming the conflict of problem-situational reality, overcoming the chaos of polymotivation of participants in thought-communication and choosing the general direction of movement-progress forward, which is confirmed in such features of methodologization as the elimination of conflict conditions and the formation of a single goal of further cooperation, the development of synthetic inspiration for joint entry into the substance flows of pure productive thinking and the correlation of the main vector of the polymotivation field with a reflexive ideal of methodological creativity; d e e d a c t i o n – a thinking-active action that significantly disrupts the problem-conflict situation through the creation of favorable conditions for the spontaneous fountain of thoughts, ideas, meanings, and thought-schemes of communicants, but in the self-organizational weaving of the pulsation of the consciousness functionals on the verge of the apogee of ecstatic, self-absorbing, tension of spiritual forces and mental abilities of each, combining four attributive characteristics of methodologization: implementation of the very act-event of thinking-activity, variable-changeable scenario of the course of this step-by-step action in order to obtain the desired products of pure thinking and polyreflexification, achievement of creative ecstasy of the team search for ways and means of solving the worked-out problem, personal growth and enrichment of the transcendental experience of participants; a f t e r a c t i o n – final reflection and the resulting self-reflection of productivity and success of team or individually performed thinking-activity and coverage with an expanded conscious view in a position over k n o w l e d g e of four types: about objects, about the activity itself, reflective and purely personal; at the same time, the incompleteness of the act of methodologization after achieving the goal and solving the dual task of intellectual cooperation has several reasons (ontological inexhaustibility of being, its phenomenal diversity, epistemological infinity of the path to truth, epistemological unlimitedness and relativity of the world, psychological ambivalence of feelings after the commited, the impossibility of creating an absolutely universal methodological optics), while its attributive canon is the implementation of reflexive-action closure of methodological thinking with various reflexive identifications.

Postcolonial theory looks at history, and it links to culture, sociology, psychology, and even politics and law. This study aims to analyze Aphra Behn Oroonoko with respect to post-colonialism, in particular, investigation of the extent colonialism, slavery, and being other. Oroonoko displays literary fiction and reality at the same time; thus, Immanuel Kant’s concepts of the noumenal world and phenomenal world have significant meaning. It draws on these theories and worlds: while the phenomenal world is day-to-day life conditions, the noumenal world is impossible to experience. On the other hand, Tzvetan Todorov’s perspectives on stories and novels are different, and he puts them in scales such as fantastic, uncanny and marvelous. For Oroonoko, readers can decide the scales only if they are willing to understand Todorov’s aims. The aim of this study is to examine Kant's concepts of the noumenal world and the phenomenal world, and Todorov's scales, as well as colonialism, slavery and being other.

Pentecostal films in Africa have gained the attention of humanitarians concerned with the societal effects of witchcraft preoccupation. As well, they are of interest to anthropologists examining Spirit movements. Humanitarians address the ethical problem perceived in the Pentecostal melodrama and its narratives, while anthropologists and proponents of religious studies focus on the social and technological aspects of Pentecostal filmmaking and the discourses produced by these films within the religious landscape. This essay brings another avenue of exploration. It supplements the anthropological approach by exploring the Pentecostal narratives found at the interface of cinematography and Pentecostal epistemology for their theological substance. It is argued here that the Pentecostal melodrama is not only unique for how it serves as an epistemological technique for “piercing the veil” to expose the true state of things. It is also unique for how its narratives, themselves, are often products of a similar piercing, that is, of the dream or vision experience which visioners experience as the phenomenon of piercing the veil beyond the mundane to the noumenal. Referencing data drawn from recent dream research, this article explores the interpretive processes inherent to Pentecostal mediation of the seen and unseen, the role of prayer in that process and the suggestion that cinematography embodies the liturgical expression of a distinct Pentecostal epistemology.

Através da leitura que Heidegger faz de Aletheia, Arendt vincula a noção de verdade à de aparência ao custo de desmantelar a conhecida dicotomia entre o ser verdadeiro e a mera aparência, deslocando a verdade do domínio dos noumena ao dos phenomena enquanto reino da visibilidade, o domínio doxástico da ação política. Doxa como desvelamento não mais nos conduz à adequação cognitiva do self interno, mas antes à dimensão arendtiana cognitiva interpessoal de seres humanos no mundo: quem nós somos no espaço público. Será mostrado que não há nenhuma contradição entre dialética e persuasão, na medida em que Arendt desloca o registro positivo da doxa em direção a suas considerações sobre a faculdade de julgar, reforçando a primazia da comunicabilidade, pluralidade e diversidade de pontos de vista na construção da doxa quando alguém constitui sua visão particular e única no mundo. Finalmente, mostrar-se-á que a amizade deve ser tomada como o tipo de insight político por excelência, enquanto praxis de ver o mundo a partir da perspectiva do outro. PALAVRAS-CHAVE – Amizade espaço público. Comunicabilidade. Doxa, praxis. ABSTRACT Through Heidegger’s reading of Aletheia, Arendt links the notion of truth to appearance at the expense of dismantling the well-known dichotomy between true being and mere appearance, displacing truth from the domain of noumena to the realm of phenomena which is the realm of visibility, the doxastic domain of political action. Doxa as uncovering no longer leads to the cognitive adequation of the inner self, but rather to Arendt’s main interpersonal dimension of men into the appearing world: who we are in the public space. Thus, it will be asserted that there is by no means sheer contradiction between the dialectics and persuasion. It will also be claimed that Arendt displaces the positive account of doxa toward her considerations on the faculty of judging, reinforcing the primacy of communicability, plurality and diversity of viewpoints in building up someone’s doxa, in how one constitutes ones particular view and uniqueness, into the world. Finally, friendship is claimed to hold the political kind of insight par excellence, as the praxis of seeing the world from the other’s viewpoint. KEY WORDS – Communicability. Doxa. Friendship. Praxis. Public space.

The springboard for this essay is the author’s encounter with the feeling of horror and her attempts to understand what place horror has in philosophy. The inquiry relies upon Leonid Lipavsky’s “Investigation of Horror” and on various textual plunges into the fanged and clawed (and possibly noumenal) abyss of Nick Land’s work. Various experiences of horror are examined in order to build something of a typology, while also distilling the elements characteristic of the experience of horror in general. The essay’s overall hypothesis is that horror arises from a disruption of the usual ways of determining the boundaries between external things and the self, and this leads to a distinction between three subtypes of horror. In the first subtype, horror begins with the indeterminacy at the boundaries of things, a confrontation with something that defeats attempts to define it and thereby calls into question the definition of the self. In the second subtype, horror springs from the inability to determine one’s own boundaries, a process opposed by the crushing determinacy of the world. In the third subtype, horror unfolds by means of a substitution of one determinacy by another which is unexpected and ungrounded. In all three subtypes of horror, the disturbance of determinacy deprives the subject, the thinking entity, of its customary foundation for thought, and even of an explanation of how that foundation was lost; at times this can lead to impairment of the perception of time and space. Understood this way, horror comes within a hair’s breadth of madness - and may well cross over into it.

The sources of Kant’s term Gesinnung and a review of the problems of its translation into English were presented in the first part of this article; the second part examines the novel features that Kant brings to the interpretation of this concept in the critical period. In the Critique of Practical Reason these include the questions of manifestation of Gesinnung in the world, apprehended through the senses, the method of establishing and the culture of truly moral Gesinnung, as well as the problem of the immutability of Gesinnung in the progress towards the good. The new theses that appear in Religion within the Bounds of Bare Reason are Gesinnung as the internal subjective principle of maxims, on virtue as evidence of the presence of Gesinnung, on act as a manifestation of Gesinnung, on the unintelligibility of Gesinnung in its noumenal, suprasensible character, on the innateness of Gesinnung in the sense that it exists not in time, but in the form of its acceptance by free expression of the will, on the singleness of Gesinnung and its indivisibility into periods, on revolution in Gesinnung as distinct from empirical reform, on the creation of the new human being as distinct from the ancient one as a result of the revolution of Gesinnung, on the link between the revolution in Gesinnung and “conversion” or second birth. After discussing the problem of distinguishing the terms Gesinnung and Denkungsart in translation as well as a review of all the existing variants of translating Kant’s concept of Gesinnung into Russian (aspiration, inclination, intention, virtue, virtuousness, conviction, attitude, mode of thinking, thoughts, mood, disposition and umonastroenie), the author comes to the conclusion that the uniform variant umonastroenie is best suited for Russian translations of Kant’s works.

Philosophy has never been particularly far from fiction; it has always involved elements of storytelling, fantasy and even horror. By exploring several passages from horror fiction authors, Graham Harman proposes a new path for philosophy guided by the concept of the weird, or the “weirding of philosophy.” The concept of weirdness is somewhat akin to the Freudian Unheimliche or uncanny, but it emphasizes the gap between the sensual surface of the object and the continual elusiveness of its profound “objectness”. Speech about such objects is possible only through metaphor, ellipsis, circumlocution, “productive parody” or literary devices. The forerunners of this new mode of philosophical writing are Martin Heidegger and Edmund Husserl along with Edgar Allan Poe and Howard Lovecraft; and the Owl of Minerva on its coat of arms is replaced by the Great Cthulhu. Lovecraft’s descriptions of objects are intentionally vague and often refer to dimensions inaccessible to the limited range of human perception. His monsters are more than just mysterious - they are often literally invisible; they surpass our spectrum of emotional reactions and zoological classifications. But this invisibility, Harman argues, should not be understood in Kantian terms. Lovecraftian horror is not a noumenal horror, it is phenomenological horror: a realization that something immensely more powerful than we are and quite material may intrude upon our world of well-ordered categories and utterly disrupt it at any moment. Contrary to the prevailing tendency to reduce objects to a mere fantasy that human beings construct out of the surface contents of experience, Harman claims that reality is object-oriented: it consists of weird substances irreducible to either properties or effects.

This article dealt cursorily with developments in theology, philosophy and the sciences that have contributed to what one might call horizontal transcendence. The premise is that humans have evolved into beings that are wired for transcendence. Transcendence is described in terms of the metaphor of frontiers and frontier posts. Although the frontiers of transcendence shift according to the insights, understanding and needs of every epoch and world view, it remains transcendent, even in its immanent mode. Diverse perceptions of that frontier normally coexist in every era and we can only discern a posteriori which was the dominant one. Frontiers are fixed with reference to the epistemologies, notions of the subject and power structures of a given era. From a theological point of view, encounter with the transcendent affords insight, not into the essence of transcendence, but into human self-understanding and understanding of our world. Transcendence enters into the picture when an ordinary human experience acquires a depth and an immediacy that are attributed to an act of God. In philosophy, transcendence evolved from a noumenal metaphysics focused on the object (Plato), via emphasis on the epistemological structure and limits of the knowing subject (Kant) and an endeavour to establish a dynamic subject-object dialectics (Hegel), to the assimilation of transcendence into human existence (Heidegger). In the sciences certain developments opened up possibilities for God to act in non-interventionist ways. The limitations of such an approach are considered, as well as promising new departures – and their limitations – in the neurosciences. From all of this I conclude that an immanent-transcendent approach is plausible for our day and age.

Guided by a series of associations of the word Ding in Adelung’s dictionary (1774/93) with metaphysical concepts and conceptualization, this entry explores how Goethe creatively appropriated the lexeme across a long trajectory of diverse textual practices. In light of the writer’s famously unsystematic approach to metaphysical problems, it focuses on scientific and literary works, as well as key autobiographical documents, in order to trace the meandering course of his ontological thinking as it developed into a morphologically informed cosmological reconstruction of the real. Through the transformative power of metaphor in his plays and poetry, in particular, as well as through scattered reflections in letters, conversations, and travel accounts, Goethe ultimately constructed a “metaphysics of appearances” (Metaphysik der Erscheinungen) that would link certain incorporeal generative ideas, including the primal plant (Urpflanze) and the no-thing (Unding), to their corporeal manifestations. In order to frame readings of Goethe’s metaphorical cosmography as staged in the verse play Satyros, oder der vergötterte Waldteufel (1773/1817; Satyros, or the Deified Forest God) and the world-theater Faust (1809, 1832), sections 2–4 present his morphological ontology—in response to Kantian dualism—as a dualistic monism. In this context the Ding/Unding dyad is explored as the basic unit of Goethe’s ontological thinking, which refuses to privilege one of its opposing terms over the other. By reconstructing things and thingness as the intractable problem of these two mutually exclusive concepts, Goethe offers opportunities for their further philosophical reflection. Section 2 begins with a discussion of Goethe’s conversation with Friedrich Wilhelm Riemer about Kant’s thing-in-itself—not as something real, but as an instrumentality of thought marking the unbridgeable gap between noumenal and phenomenal things. By contrast, his own dualistic monism suggests that (1) there is only a single dynamic universe of things and (2) in the process of its becoming each corporeal thing must be evaluated in relation to (a) all the other corporeal things in its midst and (b) the series of ontological modes, or the kinds of incorporeal things, that constitute the vector of its completion. To analyze these propositions, section 3 focuses on Goethean science, which equipped the investigator with “the eye of the mind” to see through to the essential reality of such dynamic things as optical, chromatic, and botanical phenomena in the otherwise invisible process of their formation. Section 4 then completes the preparatory framing by considering Goethe’s meditation about the ontological status of his Urpflanze (primal plant) in the anecdote “Glückliches Ereignis” (1817; Felicitous Event). Guided by this autobiographical account of his inaugural meeting with Friedrich Schiller, which configures their seminal friendship as an antipodal relationship, we can describe Goethe’s morphological ontology as a dualistic thing-monism that relies on essential polarities to sustain its non-reductive dynamism. With this complication of Goethe’s ontological point-of-view in mind, section 4 concludes by considering Ding in some letters that further connect it with Spinoza’s scientia intuitiva, which as the highest of three gradations of knowledge is adequate to the essence of things. Unlike Spinoza, however, whose geometrical method relies on the power of reason to build an ethically grounded epistemology, Goethe enlists the powers of the poetic imagination to construct a morphological ontology that is grounded in the power of negation. In this context section 5 offers readings of critical passages in Satyros and Faust that locate things on the vertiginous cosmological stage of perpetual becoming. And as section 6 argues in conclusion, the informing figures of thought in these works, including the void, allow us to situate Goethe’s Ding/Unding dyad within a lineage of philosophical and theoretical exploration that includes Heidegger’s late meditations on “Dingheit” (thingness) and “Leere” (void), as well conceptual innovations like the “virtual” in Gilles Deleuze’s transcendental materialism and the “incorporeal” in Elizabeth Grosz’s problem-oriented ontology.