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Wie schreibe ich einen Essay?






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Wie schreibe ich einen Essay? . Konzipieren, Komponieren, Korrigieren . Teile eines Essays . 1. Einleitung. Zentrale Frage. 2. Hauptteil . Diskussion . 3. Schluss. Beantwortung der Frage. „ Im Menschen ist Geschöpf und Schöpfer vereint “ Nietzsche. Zitat.
Wie schreibe ich einen Essay?

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Wie schreibe ich einen essay l.jpgSlide 1

Wie schreibe ich einen Essay?

Konzipieren,

Komponieren,

Korrigieren

Teile eines essays l.jpgSlide 2

Teile eines Essays

1. Einleitung

Zentrale Frage

2. Hauptteil

Diskussion

3. Schluss

Beantwortung der Frage

Zitat l.jpgSlide 3

„Im Menschen ist Geschöpf und Schöpfer vereint“ Nietzsche

Zitat

„Sofern der Tod eines behinderten Säuglings zur Geburt eines anderen Säuglings mit besseren Aussichten auf ein glückliches Leben führt, dann ist die Gesamtsumme des Glücks größer, wenn der behinderte Säugling getötet wird.“ Singer

1 einleitung l.jpgSlide 4

1. Einleitung

1. Wer & Was?

2. Konsequenzen?

3. Frage?

2 hauptteil l.jpgSlide 5

2. Hauptteil:

B) Aufstellen von Thesen und Prämissen

A) Zerlegen der zentralen Frage in Teilfragen

C) Einbringen von anderen Philosophen

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3. Schluss

B) Zusammenfassung

A) Wiederholen der zentralen Frage

C) Beantworten der Frage

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Stil

- Gliederungspunkte

- 1 Abschnitt = 1 Argument

- Beispiele

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The Resurrection of Man by Constant Madness: From “Meaning As Representation” to “Meaning As Use”, Dismantling the Systematic Code by Its Own Means

As Wittgenstein pursues to perceive the notions of “understanding” and “meaning” in his masterpiece The Philosophical Investigations, he comes to the point where he admits that when a person reaches to the moment in which he transforms his thoughts into one of the elements of the language transformation process, such as reading, writing, speaking, he will capture the real meaning of what he intends to say, fitting it to the systematic code of the language and transforming the use of the meaning into its representation: according to Wittgenstein, in the very minute of adapting a thought into the systematic code of language, we lose the meaning itself.

Starting with the questions:

 1)      Have there been attempts to break apart the daily language formations and let people attain the meaning of a word as use?

2)  How have been this mistaken sense of language (empting of the meaning of a word and acting according to its meaning) misused in the course of political and ethical senses?

 I am thinking of first identifying the attempts to break this cycle and then exemplifying how it was misused, ending up suggesting some solutions for the attainment of Wittgenstein’s process of understanding by the discovery of the meaning of a word as use.

 II.

I believe one of the most beautiful accomplishments of art and literature is their attempt to break apart the prevailing codes of languages and trying to express the “expressionlessness” (parallel with Goya’s mentioned works of art) of the aesthetical embodiment of the stages of the human beings have lived. The aesthetic theory of Collingwood perfectly explicates this sense of expressing the inexpressible. According to his aesthetic theory, the only way to understand the work of art is to feel its compositions in our veins and to practice it by aspiring to recreation in order to fully reach our aesthetic culmination. This theory brings a moment of catharsis, in which the admirer of the art work fully works for recreating it by producing new artworks stemming from the admired with an inspiration to attain its inexpressible meaning. Thus, the function of art and literature to attain the inexpressible has always been the very attempts that human beings have used to attain the meaning as use.    

In the course of the Modernization process of the Western cannon, the dialectic clash between the avant-garde movements as opposed to the radically traditional moves, I believe has a very significant role in the evolution of this sense of breaking language codes, so that creating new ones in the attempt of expressing the meaning an use rather than the meaning as representation. However, all these trials failed to embody the real sense of the process of understanding, since the artists and authors failed to see that the new elements of language intending to break it apart, also are used to create new ones, retrapping the meaning as use that is to be emancipated.

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This sounds rather paradoxical. To know one has to love and yet to love one has to know. It appears as if Kitaro Nishida is coming to the conclusion that love and knowledge are more or less equal. No one without the other. He doesn’t explain in this quotation, from which to start, the knowing or the loving, he just points out that this is how it is. Knowledge produces love, and love makes one want to increase the amount of one’s knowledge on the object of one’s love.

Love is another terrifyingly big term. Whether there is any basic philosophical definition for love, it’s unclear. Even though knowledge and love are both uncountable things, it still seems that it’s easier to try to measure the amount of one’s knowledge by testing than the amount of one’s love. Still even the ways of testing the amount of knowledge remain imperfect. Although for example nominalists claim that even the abstract terms, as yellow or truth, exist as independent creatures, that their existence is not based on human minds, even in that case the terms love and knowledge are impossible to measure and compare with each other in a trustworthy way. Still both knowledge and love are a part of everyday life and have an effect on people. An average daily life is full of empiric proof of knowledge and love. One knows by experience that falling down hurts, and at the same time hopes that people close to him do not hurt themselves, which can be interpreted as the feeling of love and concern.

It’s also possible for one to question Nishida’s argument. To know a thing one has to love it, and to love a thing one has to know it. It seems that Nishida is referring to a complete and through-out knowing of something. In this kind of thinking the problem of many differing arguments about the possibility of  through-out knowing rises. Fundamentalists claim that it is possible to know the absolute, unwavering, ultimate final truth about something. Many rationalists have agreed, that the final truth can be reached by logical deductions. Then there are some less solid sides. Fallibilists do not believe in finding the absolute truth, but they believe that knowledge is true until something comes up to tip it over or correct it to be more accurate. It doesn’t become clear from Nishida’s quotation, how he believes, but there’s an allusion that he means ultimate knowing.

One term that also makes the argument of Nishida quite interesting, is “a thing”. This comes back to the knowing of a thing. “Thing” is really a wide term. There are many things in the world. Still Nishida doesn’t make any limitations to what we can know if we only love it. It seems to an average person that knowing a dead leaf and knowing the main point Wittgenstein makes in Tractatus Logico Philosophicus do not have the same status. In Nishida’s argument there’s the element of love involved, but it feels rather unbelievable to claim that, if we assume that the final truth can be known, one can truly and trough-out know these two things similarly with the aid of something as fickle as love. Or more accurately put, can’t know either without the aid of something as fickle as love. Although in philosophy all schools do not make much of a difference between material and mental things, in ordinary everyday-life the difference in understanding and knowing them is crude. In the mists of weekdays it seems that even though we might claim that we know for example our own pockets, even love doesn’t help us to know whether it’s right to have an abortion or whether the killing of a human being is justified. But it’s a lot easier to say that I like chocolate ice-cream more than vanilla, because I just love chocolate. Chocolate ice-cream is a material thing, whereas saying whether something is right or wrong is not.

It’s also possible that Nishida means a different kind of knowing. The term knowing is usually linked with studying, books and testing. The possibility of the simple love towards something bringing in the knowing of the thing makes people shrug and perhaps laugh up their sleeves with  prejudices about daydreamers and romantics. However, the word intuition is not completely unknown in philosophy and could be associated with a sort of a level of knowing a priori. Whether the trigger to the intuition is love towards something seems as good of an alternative as the other possible forces.

Is it possible then, to know a thing completely free of emotion of any kind? The modern world has shown that it’s possible to contain information completely free of emotions. That’s what thermometers, books and computers do. These items have information, but whether it can be called knowledge is a different thing altogether. The term knowledge also requires a self-conscious agent in hold of information. So far humans are the only self-conscious agents that science has discovered, and emotions are essential in human existence. So for humans, to know something completely without any feeling for it is impossible. Even ignorance isn’t the same as lack of feeling.

“To know a thing we must love it, and to love a thing we must know it”

For a fallibilist it’s a real challenge to try to accept that something could be known through and through. For a self-conscious agent it’s a real challenge to try to accept whether something could be known without feeling something, should it be love in this case. For personal beliefs and preferences it’s a real challenge to try to accept that feelings could increase the amount of knowledge, but still believe in the power of intuition. Fortunately the philosophical world revolves around challenges.  


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