Лента новостей Друзья Фотографии Видео Музыка Группы Подарки Игры. Последние дни Иммануила Канта (1994) Les derniers jours d Emmanuel Kant.
Собрались с мыслями. 300 лет Иммануилу Канту. В чем причины русского "антикантианства"? 25.04.2024
| Искусственный интеллект «оживил» Иммануила Канта в Калининграде // Новости НТВ | French President Emmanuel Macron delivers a speech on Europe in the amphitheater of the Sorbonne University, Thursday, April 25 in Paris. |
| Chronicle of Normand Baillargeon: thinking about education with Emmanuel Kant | Лоран Канте родился в 1961 году в семье школьных учителей, киноискусство он изучал сначала в Марселе, а потом — в парижской Высшей школе кинематографистов. |
| Иммануил Кант | Et l'activité mentale, Filosofia, Kant (Emmanuel). Etudes. |
Climate change and the environment take a back seat in Emmanuel Macron's speech on Europe
Гости: Александр Федоров, ректор Балтийского федерального университета имени Иммануила Канта, и Алексей Козырев, исполняющий обязанности декана философского факультета Московского государственного университета имени М. Показать больше.
You have 46. The rest is for subscribers only. Lecture du Monde en cours sur un autre appareil.
В музее известного философа с помощью искусственного интеллекта создали виртуального собеседника. Пока задать вопрос можно только на интересные ему темы. Но разработчики обещают расширить «кругозор» мыслителя. С анимированным портретом 44-летнего Канта кисти Иоганна Готлиба Беккера теперь старается пообщаться почти каждый экскурсант Кафедрального собора. В беседе с вируальным Кантом надо соблюдать определенный этикет, точнее правила работы с системой. Во-первых , он не терпит фамильярности.
How is a perception of beauty possible? How are living creatures possible? These questions are transcending because their point is not to get an understanding of one definite being from other being; rather, it is an understanding of existence itself that each question seeks at the boundary of existence, from principles that do not belong to existence as objects of cognition.
Emmanuel Kant, no place to chance!
| Emmanuel Kant : podcasts et actualités | Radio France | Emmanuel Chukwudi Eze is credited with bringing Kant's contributions to racism to light in the 1990s among Western philosophers, who he believed often glossed over this part of his life and works.[210]. |
| Иммануил Кант | Tag: Immanuel Kant. Chris Hedges: The Evil Within Us. March 22, 2021. |
| Биография Иммануила Кант – читайте об авторе на Литрес | Et l'activité mentale, Filosofia, Kant (Emmanuel). Etudes. |
| Advance: концепция Макрона о воинственной и сильной Европе ошибочна | [–] Emmanuel__Kant 2 points3 points4 points 1 year ago (0 children). I have allways the high cost champion. |
«Эммануил Кант скачать все альбомы»: в социальных сетях шутят о философе
Most readers of Kant who have interpreted his transcendental idealism in this way have been — often very — critical of it, for reasons such as the following: First, at best Kant is walking a fine line in claiming on the one hand that we can have no knowledge about things in themselves, but on the other hand that we know that things in themselves exist, that they affect our senses, and that they are non-spatial and non-temporal. At worst his theory depends on contradictory claims about what we can and cannot know about things in themselves. Some versions of this objection proceed from premises that Kant rejects. But Kant denies that appearances are unreal: they are just as real as things in themselves but are in a different metaphysical class. But just as Kant denies that things in themselves are the only or privileged reality, he also denies that correspondence with things in themselves is the only kind of truth. Empirical judgments are true just in case they correspond with their empirical objects in accordance with the a priori principles that structure all possible human experience. But the fact that Kant can appeal in this way to an objective criterion of empirical truth that is internal to our experience has not been enough to convince some critics that Kant is innocent of an unacceptable form of skepticism, mainly because of his insistence on our irreparable ignorance about things in themselves. The role of things in themselves, on the two-object interpretation, is to affect our senses and thereby to provide the sensory data from which our cognitive faculties construct appearances within the framework of our a priori intuitions of space and time and a priori concepts such as causality.
But if there is no space, time, change, or causation in the realm of things in themselves, then how can things in themselves affect us? Transcendental affection seems to involve a causal relation between things in themselves and our sensibility. If this is simply the way we unavoidably think about transcendental affection, because we can give positive content to this thought only by employing the concept of a cause, while it is nevertheless strictly false that things in themselves affect us causally, then it seems not only that we are ignorant of how things in themselves really affect us. It seems, rather, to be incoherent that things in themselves could affect us at all if they are not in space or time. On this view, transcendental idealism does not distinguish between two classes of objects but rather between two different aspects of one and the same class of objects. That is, appearances are aspects of the same objects that also exist in themselves. So, on this reading, appearances are not mental representations, and transcendental idealism is not a form of phenomenalism.
One version treats transcendental idealism as a metaphysical theory according to which objects have two aspects in the sense that they have two sets of properties: one set of relational properties that appear to us and are spatial and temporal, and another set of intrinsic properties that do not appear to us and are not spatial or temporal Langton 1998. This property-dualist interpretation faces epistemological objections similar to those faced by the two-objects interpretation, because we are in no better position to acquire knowledge about properties that do not appear to us than we are to acquire knowledge about objects that do not appear to us. Moreover, this interpretation also seems to imply that things in themselves are spatial and temporal, since appearances have spatial and temporal properties, and on this view appearances are the same objects as things in themselves. But Kant explicitly denies that space and time are properties of things in themselves. A second version of the two-aspects theory departs more radically from the traditional two-objects interpretation by denying that transcendental idealism is at bottom a metaphysical theory. Instead, it interprets transcendental idealism as a fundamentally epistemological theory that distinguishes between two standpoints on the objects of experience: the human standpoint, from which objects are viewed relative to epistemic conditions that are peculiar to human cognitive faculties namely, the a priori forms of our sensible intuition ; and the standpoint of an intuitive intellect, from which the same objects could be known in themselves and independently of any epistemic conditions Allison 2004. Human beings cannot really take up the latter standpoint but can form only an empty concept of things as they exist in themselves by abstracting from all the content of our experience and leaving only the purely formal thought of an object in general.
So transcendental idealism, on this interpretation, is essentially the thesis that we are limited to the human standpoint, and the concept of a thing in itself plays the role of enabling us to chart the boundaries of the human standpoint by stepping beyond them in abstract but empty thought. One criticism of this epistemological version of the two-aspects theory is that it avoids the objections to other interpretations by attributing to Kant a more limited project than the text of the Critique warrants. There are passages that support this reading. The transcendental deduction The transcendental deduction is the central argument of the Critique of Pure Reason and one of the most complex and difficult texts in the history of philosophy. Given its complexity, there are naturally many different ways of interpreting the deduction. The goal of the transcendental deduction is to show that we have a priori concepts or categories that are objectively valid, or that apply necessarily to all objects in the world that we experience. To show this, Kant argues that the categories are necessary conditions of experience, or that we could not have experience without the categories.
For they then are related necessarily and a priori to objects of experience, since only by means of them can any object of experience be thought at all. The transcendental deduction of all a priori concepts therefore has a principle toward which the entire investigation must be directed, namely this: that they must be recognized as a priori conditions of the possibility of experiences whether of the intuition that is encountered in them, or of the thinking. Concepts that supply the objective ground of the possibility of experience are necessary just for that reason. Here Kant claims, against the Lockean view, that self-consciousness arises from combining or synthesizing representations with one another regardless of their content. In short, Kant has a formal conception of self-consciousness rather than a material one. Since no particular content of my experience is invariable, self-consciousness must derive from my experience having an invariable form or structure, and consciousness of the identity of myself through all of my changing experiences must consist in awareness of the formal unity and law-governed regularity of my experience. The continuous form of my experience is the necessary correlate for my sense of a continuous self.
There are at least two possible versions of the formal conception of self-consciousness: a realist and an idealist version. On the realist version, nature itself is law-governed and we become self-conscious by attending to its law-governed regularities, which also makes this an empiricist view of self-consciousness. The idea of an identical self that persists throughout all of our experience, on this view, arises from the law-governed regularity of nature, and our representations exhibit order and regularity because reality itself is ordered and regular. Kant rejects this realist view and embraces a conception of self-consciousness that is both formal and idealist. According to Kant, the formal structure of our experience, its unity and law-governed regularity, is an achievement of our cognitive faculties rather than a property of reality in itself. Our experience has a constant form because our mind constructs experience in a law-governed way. In other words, even if reality in itself were law-governed, its laws could not simply migrate over to our mind or imprint themselves on us while our mind is entirely passive.
We must exercise an active capacity to represent the world as combined or ordered in a law-governed way, because otherwise we could not represent the world as law-governed even if it were law-governed in itself. Moreover, this capacity to represent the world as law-governed must be a priori because it is a condition of self-consciousness, and we would already have to be self-conscious in order to learn from our experience that there are law-governed regularities in the world. So it is necessary for self-consciousness that we exercise an a priori capacity to represent the world as law-governed. But this would also be sufficient for self-consciousness if we could exercise our a priori capacity to represent the world as law-governed even if reality in itself were not law-governed. In that case, the realist and empiricist conception of self-consciousness would be false, and the formal idealist view would be true. Self-consciousness for Kant therefore involves a priori knowledge about the necessary and universal truth expressed in this principle of apperception, and a priori knowledge cannot be based on experience. The next condition is that self-consciousness requires me to represent an objective world distinct from my subjective representations — that is, distinct from my thoughts about and sensations of that objective world.
Kant uses this connection between self-consciousness and objectivity to insert the categories into his argument. In order to be self-conscious, I cannot be wholly absorbed in the contents of my perceptions but must distinguish myself from the rest of the world. But if self-consciousness is an achievement of the mind, then how does the mind achieve this sense that there is a distinction between the I that perceives and the contents of its perceptions? According to Kant, the mind achieves this sense by distinguishing representations that necessarily belong together from representations that are not necessarily connected but are merely associated in a contingent way. Imagine a house that is too large to fit into your visual field from your vantage point near its front door. Now imagine that you walk around the house, successively perceiving each of its sides. Eventually you perceive the entire house, but not all at once, and you judge that each of your representations of the sides of the house necessarily belong together as sides of one house and that anyone who denied this would be mistaken.
But now imagine that you grew up in this house and associate a feeling of nostalgia with it. You would not judge that representations of this house are necessarily connected with feelings of nostalgia. That is, you would not think that other people seeing the house for the first time would be mistaken if they denied that it is connected with nostalgia, because you recognize that this house is connected with nostalgia for you but not necessarily for everyone. The point here is not that we must successfully identify which representations necessarily belong together and which are merely associated contingently, but rather that to be self-conscious we must at least make this general distinction between objective and merely subjective connections of representations. That is the aim of the copula is in them: to distinguish the objective unity of given representations from the subjective. Kant is speaking here about the mental act of judging that results in the formation of a judgment. We must represent an objective world in order to distinguish ourselves from it, and we represent an objective world by judging that some representations necessarily belong together.
Moreover, recall from 4. It follows that objective connections in the world cannot simply imprint themselves on our mind. The understanding constructs experience by providing the a priori rules, or the framework of necessary laws, in accordance with which we judge representations to be objective. These rules are the pure concepts of the understanding or categories, which are therefore conditions of self-consciousness, since they are rules for judging about an objective world, and self-consciousness requires that we distinguish ourselves from an objective world. Kant identifies the categories in what he calls the metaphysical deduction, which precedes the transcendental deduction. But since categories are not mere logical functions but instead are rules for making judgments about objects or an objective world, Kant arrives at his table of categories by considering how each logical function would structure judgments about objects within our spatio-temporal forms of intuition. For example, he claims that categorical judgments express a logical relation between subject and predicate that corresponds to the ontological relation between substance and accident; and the logical form of a hypothetical judgment expresses a relation that corresponds to cause and effect.
Taken together with this argument, then, the transcendental deduction argues that we become self-conscious by representing an objective world of substances that interact according to causal laws. To see why this further condition is required, consider that so far we have seen why Kant holds that we must represent an objective world in order to be self-conscious, but we could represent an objective world even if it were not possible to relate all of our representations to this objective world. For all that has been said so far, we might still have unruly representations that we cannot relate in any way to the objective framework of our experience. So I must be able to relate any given representation to an objective world in order for it to count as mine. On the other hand, self-consciousness would also be impossible if I represented multiple objective worlds, even if I could relate all of my representations to some objective world or other. In that case, I could not become conscious of an identical self that has, say, representation 1 in space-time A and representation 2 in space-time B. It may be possible to imagine disjointed spaces and times, but it is not possible to represent them as objectively real.
So self-consciousness requires that I can relate all of my representations to a single objective world. The reason why I must represent this one objective world by means of a unified and unbounded space-time is that, as Kant argued in the Transcendental Aesthetic, space and time are the pure forms of human intuition. If we had different forms of intuition, then our experience would still have to constitute a unified whole in order for us to be self-conscious, but this would not be a spatio-temporal whole. So Kant distinguishes between space and time as pure forms of intuition, which belong solely to sensibility; and the formal intuitions of space and time or space-time , which are unified by the understanding B160—161. These formal intuitions are the spatio-temporal whole within which our understanding constructs experience in accordance with the categories. So Kant concludes on this basis that the understanding is the true law-giver of nature. Our understanding does not provide the matter or content of our experience, but it does provide the basic formal structure within which we experience any matter received through our senses.
He holds that there is a single fundamental principle of morality, on which all specific moral duties are based. He calls this moral law as it is manifested to us the categorical imperative see 5. The moral law is a product of reason, for Kant, while the basic laws of nature are products of our understanding. There are important differences between the senses in which we are autonomous in constructing our experience and in morality. The moral law does not depend on any qualities that are peculiar to human nature but only on the nature of reason as such, although its manifestation to us as a categorical imperative as a law of duty reflects the fact that the human will is not necessarily determined by pure reason but is also influenced by other incentives rooted in our needs and inclinations; and our specific duties deriving from the categorical imperative do reflect human nature and the contingencies of human life. Despite these differences, however, Kant holds that we give the moral law to ourselves, as we also give the general laws of nature to ourselves, though in a different sense. Moreover, we each necessarily give the same moral law to ourselves, just as we each construct our experience in accordance with the same categories.
Its highest principle is self-consciousness, on which our knowledge of the basic laws of nature is based. Given sensory data, our understanding constructs experience according to these a priori laws. Practical philosophy is about how the world ought to be ibid. Its highest principle is the moral law, from which we derive duties that command how we ought to act in specific situations.
Europe needs less fragmented markets for energy, telecoms and financial services, and must also cut red tape, he added. The French leader hopes his speech will have the same impact as a similar address at the Sorbonne he made seven years ago that prefigured some significant EU policy shifts.
Научное сообщество встретило этот труд прохладно и раскритиковало автора за излишнюю многословность и поверхностные познания в области механики. И все-таки Иммануил Кант добился своей цели — на него обратили внимание. Правда, впоследствии он испытывал неловкость, когда вспоминал о своей пробе пера. Был ипохондриком и строго следовал расписанию Еще в детстве будущий философ читал труды по медицине и находил симптомы описанных болезней у себя. Его ипохондрия с возрастом только усилилась и привела к появлению еще одной его особенности. Будучи уверенным, что на врачей и лекарства того времени полагаться нельзя, Иммануил Кант придумал строгий распорядок дня, который должен был укрепить его тело и разум. Первые часы после пробуждения он посвящал собственным работам, далее отправлялся в университет читать лекции. Затем следовал единственный прием пищи за сутки — плотный обед в час дня. Обедал Кант всегда в компании друзей, среди которых были представители кенигсбергской знати и купечества. Чтобы беседа за столом была оживленной и интересной, философ даже придумал собственное правило: число гостей должно быть больше количества граций, но не превышать количество муз. А еще на обедах его доме говорили о чем угодно, но не о философии. Во второй половине дня Кант в одиночестве совершал продолжительную прогулку, строго следуя по одному и тому же маршруту. Некая эксцентричность привычек не мешала философу вести светский образ жизни — у него было много знакомств и приятелей, а сам он был галантен с дамами. Читал лекции по теоретической физике и тригонометрии Когда в марте 1746 года умер отец Иммануила Канта Георг, тому пришлось на время взять на себя домашние хлопоты, в том числе заботу о двух младших сестрах 17 и 14 лет и 9-летнем брате.
But if subsequently people are seized by an idea that they cannot drop or that leads to failure, it has nothing to do with me. Encounters with famous contemporaries? I met with Toynbee twice and told him something about my ideas. But he gave away nothing about himself And I never heard whether the conversation had any effect on him...
Emmanuel Kant
Кант учился очень хорошо, несмотря на материальные трудности. Он отдавал предпочтение физике, математике, философии. Теология не стала его любимым предметом, поэтому он посетил всего одно занятие, и то из благодарности к пастору Шульцу. Философия По мнению ученых, биография Канта состоит из двух периодов — докритического и критического. В докритическом периоде начала формироваться философская мысль Канта, он медленно избавлялся от влияния учения Христиана Вольфа, которое в те годы занимало господствующие позиции в Германии.
В критическом периоде философ возносит метафизику к наукам, создает новое учение, основанное на активности сознания. Свое первое сочинение под названием «Мысли об истинной оценке живых сил» Кант написал еще в годы учебы в университете. Большое влияние на него оказал преподаватель Кнутцен. Работа попала в печать только в 1749-м, благодаря стараниям и материальной поддержке дядюшки Рихтера.
Иммануил не получил университетский диплом. В 1746 году умер отец, забота о материальном благополучии семьи легла на его плечи. Кант находит работу домашнего учителя и на протяжении долгих десяти лет учит детишек из богатых семей. Все свободное время молодой человек посвящал написанию философских трудов, которые впоследствии стали основой его учения.
В 1755-м философ возвращается в родной вуз. Его цель — защита диссертации «Об огне» и получение степени магистра. Осенью того же года он представил свою новую работу «Новое освещение первых принципов метафизического познания» и стал доктором наук. Теперь он имеет право преподавать в университете и незамедлительно воспользовался этой возможностью.
Он учил студентов логике и метафизике. Самой интересной работой первого периода философской деятельности Канта ученые назвали «Всеобщую естественную историю и теорию неба». В ней изложена история происхождения Вселенной, причем с точки зрения физики, а не теологии. В том же периоде Кант занялся изучением теории пространства с точки зрения физики.
Он верил в то, что Высший Разум существует, и именно он положил начало жизни на Земле. Иммануил говорил, что существование материи доказывает существование Бога. Он считал, что за материальными вещами обязательно стоит их Создатель. Именно эта мысль отражена в его труде под названием «Единственно возможное основание для доказательства бытия Бога».
Начало критического периода философского творчества Канта пришлось на годы преподавания логики и метафизики в вузе. Гипотезы ученого менялись постепенно. Вначале он пересмотрел свое отношение к пространству и времени. Этот период биографы Канта назвали критицизмом.
В эти годы он пристально изучал этику, эстетику, гносеологию, написал самые выдающиеся свои работы, которые легли в основу мирового учения.
Его идеи были популярны и после его смерти; даже признаётся некоторое влияние на теорию демократического мира или на либеральное направление в целом. Поэтому передо мной встала задача — изучить политическую мысль философа.
The most obvious form of synthetic proposition is a simple empirical observation.
This is because, unlike a posteriori cognition, a priori cognition has "true or strict... It is the twofold aim of the Critique both to prove and to explain the possibility of this knowledge. In general terms, the former is a non-discursive representation of a particular object, and the latter is a discursive or mediate representation of a general type of object. Knowledge generated on this basis, under certain conditions, can be synthetic a priori.
In this "transcendental dialectic", Kant argues that many of the claims of traditional rationalist metaphysics violate the criteria he claims to establish in the first, "constructive" part of his book. Something is "transcendental" if it is a necessary condition for the possibility of experience, and "idealism" denotes some form of mind-dependence that must be further specified. It argues that all genuine knowledge requires a sensory component, and thus that metaphysical claims that transcend the possibility of sensory confirmation can never amount to knowledge. On this particular view, the thing-in-itself is not numerically identical the phenomenal empirical object.
Kant also spoke of the thing in itself or transcendent object as a product of the human understanding as it attempts to conceive of objects in abstraction from the conditions of sensibility. Following this line of thought, some interpreters argue that the thing in itself does not represent a separate ontological domain but simply a way of considering objects by means of the understanding alone; this is known as the "two-aspect" view. Whereas the former was concerned with the contributions of the sensibility, the latter is concerned, first, with the contributions of the understanding "Transcendental Analytic" and, second, with the faculty of reason as the source of both metaphysical errors and genuine regulatory principles "Transcendental Dialectic". The "Transcendental Analytic" is further divided into two sections.
The first, "Analytic of Concepts", is concerned with establishing the universality and necessity of the pure concepts of the understanding i. The second, "Analytic of Principles", is concerned with the application of those pure concepts in empirical judgments. This second section is longer than the first and is further divided into many sub-sections. These twelve basic categories define what it is to be a thing in general—that is, they articulate the necessary conditions according to which something is a possible object of experience.
These, in conjunction with the a priori forms of intuition, are the basis of all synthetic a priori cognition. The first, known as the "metaphysical deduction", proceeds analytically from a table of the Aristotelian logical functions of judgment. As Kant was aware, this assumes precisely what the skeptic rejects, namely, the existence of synthetic a priori cognition. For this reason, Kant also supplies a synthetic argument that does not depend upon the assumption in dispute.
Kant himself said that it is the one that cost him the most labor. The task of the "Analytic of Principles" is to show both that they must universally apply to objects given in actual experience i. The second book continues this line of argument in four chapters, each associated with one of the category groupings. In some cases, it adds a connection to the spatial dimension of intuition to the categories it analyzes.
Some commentators consider this the most significant section of the Critique. He argues that the unity of time implies that "all change must consist in the alteration of states in an underlying substance, whose existence and quantity must be unchangeable or conserved. That was the end of the chapter in the A edition of the Critique. The B edition includes one more short section, "The Refutation of Idealism".
In this section, by analysis of the concept of self-consciousness, Kant argues that his transcendental idealism is a "critical" or "formal" idealism that does not deny the existence of reality apart from our subjective representations. Against this, Kant reasserts his own insistence upon the necessity of a sensible component in all genuine knowledge. In particular, it is concerned to demonstrate as spurious the efforts of reason to arrive at knowledge independent of sensibility.
Долгое время я упорно избегала сочинения Иммануила Канта, так как ранее была знакома с его учением вкратце, и понимала, что у него сложная концепция, которая заставляет потрудиться и потратить намного больше времен на изучение. Концепция Канта тесно связана с его же философией, поэтому анализ учения о праве, морали и государстве в целом представляется долгим, порой даже муторным и сложным в силу того, что его философские труды не читала, просто наслышана о некоторых максимах Канта.
Кант Иммануил
suggesting in 2013 that he should be made an official symbol of the Kaliningrad Region. Эммануэль (а именно такое имя при рождении получил будущий гений философии) Кант родился 22 апреля 1724 года в Кёнигсберге в семье шорника – мастера по изготовлению. В бюллетенях голосования "Великие имена России", раздаваемых в самолётах, немецкого философа Иммануила Канта называют "Эммануилом".
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Канте прошёл вторую часть медобследования перед переходом в «Аль-Иттихад»
Emmanuel Kant слушать лучшее онлайн бесплатно в хорошем качестве на Яндекс Музыке. Kant observed that men formed states to constrain their passions, but that each state sought to preserve its absolute freedom, even at the cost of “a lawless state of savagery.”. Эммануэль, но не Кант! Шольц для Путина является более весомой фигурой, который представляет интересы бизнеса Германии. Путин видит давление, которому подвергается. suggesting in 2013 that he should be made an official symbol of the Kaliningrad Region.
Daily Mail: Канте хочет перейти в «Интер»
Его идеи были популярны и после его смерти; даже признаётся некоторое влияние на теорию демократического мира или на либеральное направление в целом. Поэтому передо мной встала задача — изучить политическую мысль философа.
Putin, as it happens, spent much of his working life in Germany and he speaks the language of Kant, Schiller and Goethe at least as fluently as Scholz which is, admittedly, a low bar. Not only that but Putin has been praising and quoting Kant for decades and has even gone so far as saying that the philosopher should be made an official symbol of Kaliningrad Region. Catherine the Great , who was actually born in Prussia, and the German speaking and Kant admiring Putin have carried on those links into more modern times. Scholz, who fancies himself as something of a bar room philosopher, is having none of that. But Kant was a philosopher, not a statesman and he wrote that thesis in 1795, just when the French Revolutionary Wars and a certain Napoleon Bonaparte were getting into their stride. Thanks to Germany reneging on the Minsk Accords, colluding in blowing up Nordstream and tooling up the Nazi regime in Kiev to the hilt, other wars are now picking up pace and, at the time of writing, it is uncertain if all of us will come out safe on the other side of Armageddon, which is increasingly being talked about. But talk, like philosophy, gets us so far and no further.
Однако когда в 2020 году к власти вернулся представитель типичного американского истеблишмента Джо Байден, у Макрона сразу исчезли претензии и к американскому влиянию в Европе, и к НАТО, которому он больше не приписывал "клиническую смерть". Поскольку нынешнее выступление отнюдь не первая речь Эммануэля Макрона на эту тему, можно заключить, что его позиция очень зависит от того, какая повестка сейчас доминирует, и он, несомненно, склоняется к ней. Кроме того, стоит отметить, что его речь прозвучала всего за несколько недель до выборов в Европейский парламент. Многие полагают, что тем самым Макрон пытается оживить весьма слабую кампанию его партии "Возрождение", которая очень отстает от своего соперника — партии Марин Ле Пен. Макрон: перед нами огромные риски, Европа может умеретьЭммануэль Макрон заявил, что Европа может умереть. Читатели Haber7 подмечают: французский президент надоел постоянными разговорами о войне и чьей-то гибели. Они припомнили ему "смерть мозга" у НАТО. Иными словами, "Национальное объединение" может обойти партию Макрона на предстоящих выборах. С пессимизмом оценивая способность Европы отвечать на "изменение парадигмы", с которым, как утверждает Макрон, мир сейчас столкнулся, президент Франции сказал, что из-за враждебности России, недостаточной включенности США и конкуренции Китая Европейский Союз рискует "угодить в тиски и маргинализироваться". Далее, как бы предлагая ответ, он призвал европейских лидеров подготовиться к "важному стратегическому решению" в обороне и экономике, заявив, что теперь главное для европейских интересов — здоровый протекционизм. Он добавил, что европейские войска не нужно объединять, но нужно ставить им общие цели, например, в виде создания единого щита ПРО по всему континенту. Также Эммануэль Макрон призвал к созданию европейской военной академии. Мы не можем быть единственными, кто соблюдает правила. Мы слишком наивны", — отметил он. Что касается его заявления, сделанного в феврале, когда он не исключил отправки войск на Украину, то вчера он сказал, что "стратегическая двусмысленность" является важной частью нового геополитического порядка. Мы не просто маленькая часть Запада", — подчеркнул президент Франции. Также, по его словам, одна из серьезнейших угроз для существования Европы — ее собственная деморализация. Мы не такие, как остальные.
Как мы отпраздновали День рождения Иммануила Канта? С вдохновением... Вчера Больше по теме Привет всем! Вот правда, скажи мне кто-нибудь ещё каких-то пять лет назад, что вскоре моя жизнь повернётся так, что я буду точно знать когда родился немецкий философ, один из центральных мыслителей эпохи Просвещения Иммануил Кант - не поверила бы! Ну то есть представление имела о человеке, жившем 300лет тому назад, но чтоб вот так... День рождения... А вот поди ж ты!... А вы знаете кто такой И. Ну то есть, если вы живёте в Калининграде или области, то само собой точно имеете представление об этом человеке - кто он, что и как. Ведь как-никак, а Кант родился в Кёнигсберге, его жизнь и становление как мыслителя эпохи прошло именно здесь. А вот если вы живёте в другой местности, то у вас, вероятнее всего, есть свои герои, знаменитые земляки, то всё у вас весьма смутно в отношении его биографии, скорее всего. Ну а для Калининграда Кант уже давно стал что называется, лицом города. Множественная и разнообразная туристическая атрибутика - магнитики, статуэтки, открытки с его изображением и цитатами буквально заполонила сувенирные лавки города. Это время вошло в историю как эпоха Просвещения и Кант был одним из самых интеллектуально одарённых людей того времени.
Emmanuel Kant
Иммануил Кант с младенчества, просто по праву рождения, был зачислен в гильдию шорников. An unrelated news platform with which you have had no contact builds a profile based on that viewing behaviour, marking space exploration as a topic of possible interest for other videos. Emmanuel Kant. Emmanuel Kant. Follow new publications. Полузащитник «Челси» Н'Голо Канте дал предварительное согласие на переход в «Арсенал» по окончании сезона, сообщает Fichajes. Emmanuel Kant слушать лучшее онлайн бесплатно в хорошем качестве на Яндекс Музыке.
Immanuel Kant
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