le senne - the duty

8/11/2019 Le Senne - The Duty

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Ren THE SEINE [1882-1929] French philosopher, professor at the Sorbonne

(1949) [1950]

DUTY2nd edition, 1950.

A document produced in digital format by Rjeanne Toussaint, working volunteer, Chomedey, Laval City, Quebec Web page in Classics of Social Sciences.

Email: [email protected] As part of the collection: "Traditional social sciences"

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This electronic edition was produced by Toussaint Rjeanne, volunteer,

Email: [email protected]

from:

Ren Le SenneDUTY

Paris: Presses Universitaires de France, 1950, 2nd edition, pp. 482. Collection: Library of contemporaryphilosophy. Issue 1, 1949.

Fonts used:

For text: Times New Roman, 12 points.

For quotes: Times New Roman, 12 points.

For footnotes page: Times New Roman, 12 points.

Electronic processing performed with Microsoft Word 2008 for Macintosh text editing.

Layout on paper: LETTER (U.S. letter), 8.5'' x 11'')

Conducted June 21, 2010 in Chicoutimi, City of Saguenay, Quebec, Canada digitaledition.
mailto:[email protected]:[email protected]:[email protected]:[email protected]


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[Ii]

By the same author Lies and character. Paris: Flix Alcan.

Obstacle and Value. Paris: Aubien Collection: Philosophy of Mind.

Introduction to Philosophy. Paris: Presses Universitaires de France, collection "Logos."

Treaty of general morality. Paris: Presses Universitaires de France, collection "Logos."

Characterology Treaty. Paris: Presses Universitaires de France, collection "Logos."


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Ren Le Senne (1950)

DUTY

Paris: Presses Universitaires de France, 1950, 2nd edition, pp. 482. Collection: Library of contemporaryphilosophy. Issue 1, 1949.


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Table of Contents Foreword

Chapter I -. discovery of contradiction.

1. Against objective dogmatism . - 2. Passage idealistic dogmatism . Against the idealisticdogmatism. - 3. Against intuitionistic dogmatism . - 4. Methodical doubt is the conscience .-5. Induction of contradiction . - 6. failure and duty . -. 7 Accident . - 8. Intellectuals accident . -9. Judgment . - 10. The intellectual judgment . - 11. conflict . - 12. Intellectual conflict .-13. Pain . - 14. 's death .

Chapter II . - Analysis of the contradiction

15. Contradiction logical and psychological contradiction . - 16. The discovery of argon . A. Themovens factum . - B. The appropriation of contradiction by Ramsay . - C. The groping . -D. choice . - E. Confirmation of faith . - F. Thrust . - G. Verification . - H. The industrial success . -

I. The operation's success . - J. The limitation of knowledge . - K. The effectiveness of religiousdiscovery . - 17. Scientific research and legal experience . - 18. contradiction That is for us . -19. contradiction That is not the revelation of the thing in itself . - 20 .Subconscious andcontradiction . - 21. terms of contradiction . - 22. The immanent contradiction principle . -23. The value of the contradiction . - 24. Ideally . - 25. contradiction and me .

Chapter III . - Contradiction and will

26. The movements of the will . - A. Will brings out the contradiction . - B. The willingness tocontribute to the terms of the contradiction . - C. The will rule the depth and urgency ofcontradiction by the place it assigns in consciousness . - D. The will directs all the followingcontradiction attitude by which it responds . - E. Will favors a contradiction to take

ownership . - F. Will creates and governs trends . - G. The will seeks ways . - H. The desirefades or reinforces the ideal . 27. The main option: sacrifice or discouragement . - 28. Themoral effort .
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Chapter IV . - The moral act

29. Immorality . - 30. Contradiction and Construction . - 31. systems and morality . - 32. Moralsatisfaction . - 33. Judgment .

Chapter V -. Duty

34. The priority of duty . - 35. Fertility duty . - 36. personality of duty . - 37. Reality duty .

Chapter VI . - The conflict synthetic functions of consciousness

38. Generalization . - 39. Metaphysics . - 40. Science . - 41. religion . - 42. Transition . -43. morality . - 44. Art . - 45. 's torn conscience .

Chapter VII . - Where does the contradiction?

46. The strength of realism . - 47. contradiction between consciousnesses . - 48. Matter . -49. God .

Chapter VIII . - Moral education

50. The paradox of moral education . -. 51 Worrying . - 52. Promise . - 53. Helping . -54. ethological Diversity and Education . - 55. Self education .
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[V]

IN MEMORY

DE

FREDERICK RAUH


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[Vii]

DUTY

NOTICE TO READERS Back to Table of Contents

This book is a doctoral thesis, which was supported in February 1931.

His intent describes its content and limits. For four centuries of European society suffers from being

cut in two: those two shares may say briefly that one axis has the scientific direction of thought, the

other religious life direction. Nowadays this cut has deepened abyss. What philosopher, moralist, he is

faithful to the tradition of the perennial philosophy, can satisfy this tear? The theoretical intelligence

mission is to understand everything, Christianity is the apostle of the commandment of love. Does not

it incumbent upon the philosopher reveals the common principle of these two requirements and

serve their competition?

It is this requirement that this book obeyed. If, as absolute idealism is used to establish what the mind

is reality itself, if, in its most intimate spirituality, this reality is intentionally directed towards a more

enlightened and lively existence more intelligence and kindness, duty which certainly can be

disobeyed, most often by mediocrity, but we can not change is the direction of universal

dynamism. By him being is essentially duty-being.

This ought to be, for the development of its inspiration, must identify, by specifying, synthetic

functions of the mind. Side of intellectualism, shot by nature to determinations or data required, it is

the knowledge that dictates the duty-thinking, moral duty that-how based; side of intuitionism,

attached to the qualitative and affective life, art is inspired by the duty-feel and hosted by the duty-

loving religion. These functions authorized by the same principle, secured by the complementarity of

their aims, are not made for [viii] provide an argument that can not be suicide of the mind; they are

intended to compose and to cooperate in the development of humanity and men.

Any thesis has a limited subject. This was an analysis of the moral bottom view, its empirical origin, in

short, the man who is the moral agent: so she had to have inner contradiction as matrix, the axis of its

duty under. But this analysis was to receive a supplement. Indeed human effort could he claim success

without deep convenience between him and the world, between individual mind and the Universal

Spirit, which animates us and overflowing? This approval of the Spirit to the man of goodwill is the

value.

So we had, subsequently lead to the consideration of the duty in the values; and it is clear that no

value can be a mirage and treachery if it is not the manifestation of a metaphysical absolute origin, we

had to be forcibly taken to the recognition of the supreme value, as the source of all values derived
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humanized, as pure Spirit, that is to say, purified of all that we mix our ignorance, our errors and

passions that we receive from him.

A. The SEINE.

October 26, 1949.


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[1]

DUTY

Chapter IThe discovery of the contradictionBack to Table of Contents

1. DOGMATISM AGAINST THE OBJECTIVE. - Every philosophy must begin: own dogmatism is to begin by

the end. But if it was possible to move us to be sufficient, for an everlasting possession where we

confondrions with him, morality research would be inconceivable in any way, since the end from the

beginning it would be entirely given that the agent Search only be distinguished over the object, any

possibility to miss would be excluded by the impossibility of escape. That is why the position of the

first ever truth can have no other effect than to make us feel our inability to satisfy us, and awaken

critical thinking that makes us ourselves. The idea of sufficient convinces us of our failure, the

principle of all coherence reveals our inner inconsistency we did desire and belies the essence of

intelligibility becomes an inseparable made ourselves that we give it.

This can be verified once the principle of the doctrine that has been most deeply inspired by the

conviction that the real can not hold its truth than itself, it would be corrupted in its essence if he

should receive from who knows what previous reply to him that the agreement would be contingent

with him, asked that determines the position and she adds, if not itself anything other than posed

posing nothing. Certainty, professes Spinoza, does not differ from the objective essence, which is thatthe way we feel the formal essence. Album is No C SCIAM SCIAM scire quod me 1 . Truth does not

receive his authority a sign which should base the conviction of one who knows. It is sufficient in itself

to remove the doubt. - To be be given to us, simply [2] therefore, that from a true idea, we are

transported debito ordine all those who trade with it. The essential idea any mental action project the

spirit of the next, the real truth;or, rather, since there is nothing outside of being ideas, the truth itself

will unfold according to the standard of the idea; and the soul will be determined by these laws to

some like a spiritual automaton.

Once identified the truth, the method and the freedom of the mind, so just for that develops thephilosophy she discovered the idea first. It must be recognized that essential character of being

simple. Simple, it must immediately be true because its simplicity ensures that it is neither fictitious

nor false or doubtful. To be simple, it is objective, complete and certain. The aim is that only needs to

exist self: simple simple enough. How easy would it not complete, since nothing can fail him? Finally,

where there can be a distinction or as a result of conflict, doubt is excluded. - Spinoza checks it
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against-test. Fiction relates only possible, it is to say that it is not contradictory to pose as existing, ie

impossible, or pose as non-existent, necessary.For it may appear possible, should the necessity or

impossibility of existence of the thing held to be dependent causes remain unknown to us all the time

we forge existence possible. It follows immediately that, if present, omniscient Being can forge

fictions 2 ; and accordingly, we become more and more difficult to pretend, as we have more clear

knowledge 3 . Since access to the single should be access to the full, possession simply remove the

indecision that allows fiction. - Either; but the unfortunate is that the dissipation of fiction, if it fails to

confirm what can not be fictional, contributes at least away from us, if, by a sort of backlash to

eliminate because first, becomes simply the ideal is to say last. What must base intellectualism, it is

something beyond the human condition, for which the simple idea become the substitute

simple. Recognize that we can not attain omniscience or fall in total ignorance is already locked us in

an average situation in which the triumph of dogmatism can not happen without trials.

[3] This is to confirm the theory of falsehood, the same fiction, except that falsity implies assent 4

. Weknow that it is to daydream. Or any external cause not just dissolve the image; or the latter, by the

confusion of its own, mask the contradiction contained in it. But look more closely at things, we must

return to the idea that any extrinsic character, which one would like to distinguish the true from the

false, is reduced to an intrinsic character. As the work of a craftsman, provided it is ordered, is true,

even if it remains in the state of design, any idea is true if it excludes the inconsistency, if it is

harmonious, brief though it is simple. The truth for Spinoza is the purpose of an indivisible whole.

The problem of truth would be resolved if the first idea was not just a simple idea, but the simple

idea, the idea of Being outside of which nothing remains. For possession of the true idea weguarantee absolute certainty, would have the initial idea was also the perfect idea. This verifies that

the example of the half-circumference. For the idea that a semicircle is the idea of its rotation about

its diameter which is not contained, it is necessary that the idea of the sphere, which result from

movement or a determinant cause, come impose unity. The default link is error, the connection will

dissipate. The concepts are below the error due to their simplicity, the true judgment beyond because

it is in the unity of all that is the reason to unite under first separated. The error, which comes in our

mind of its mutilation, is possible only through and for the truth.

It follows that doubt by method, as opposed to doubt stubborn skeptic, can not come from something

we doubt; but it comes from another idea "that is not quite clear and distinct so that we can conclude

nothing certain about what it is doubted 5 ". The peasant, who does not think the illusion of the

senses, can doubt that the sun has the size and he seems to have the scientist who made the theory of

perception, can doubt that the sun is much greater than the earth; but from one state to the other,

the mind will by indecision when the view of the sun with its apparent size, the fact, is to meet in a

spirit with knowledge of illusions perceptual theory. During the time that the meeting will continue
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without producing [4] its solution, the soul will be suspended. - Here dogmatism confess his failure. It

will be clear later distinguished in uncertainty, a distributive retrospect, one hand imaginative

knowledge, which reveal the passivity of the soul, mind body, with respect to the body, on the other

hand knowledge intellectual understanding where find its reality in the identification with the

true. But this distinction, dispelling the ambiguity of the transition may be slow, perhaps laborious,

which can leave access to a lesser to a greater perfection, she dispenses to study this labile or

tumultuous time focuses the drama of intelligence? It is precisely this study dogmatism mistake.

Ethics does not contradict the Treaty Reform Mind. The scholium prop. From XVII lie emphasizes that

the error can not be confused with ignorance, that the imaginations of the soul, in themselves, do not

contain error; but that there is falsehood as it lacks a sense excluding the existence of these

images. This deficiency can be reduced to passivity; because if the soul is attributed the power to

imagine, it would therefore not even his virtue and vice, as confirmed by the scholium of the

prop. XXXV. Probably be enough for the soul to rise to the intelligence of this passion to delete. Butfirst, that it is impossible for man is not a part of nature (Ethics, IV, pr. II-IV) and the force with which

he perseveres in existence is infinitely surpassed by the power of external causes, it will persist in it a

failure that its progress will be filled, since there can be no common measure between him and the

infinity of the divine nature. In addition, this deficiency is not only a gap to fill. Images that fill the soul

is supported by the need: without it, there would be no human servitude, and the same psychological

need supports their effectiveness. The conflict between the laws of the body and the laws of the

understanding must therefore be expressed in human consciousness by a contradiction.

That contradiction is the raison d'tre of Ethics, it follows immediately, as admit the beginning of Deintellectus emendatione. Understand is first sympathize with suffering; from suffering a fate

mission. If the error can not be resolved by the power of the idea of God, Spinoza filled his showing in

it the principle of all intellection: mediation reinforces effective. But the task, he did not disregard the

difficulties, because it would be easy to identify the last two books of the Ethics technical accurate,

detailed, [5] to promote intellectual freedom; it did not exceed the limits, since the theological-

political Treaty seeks to turn the service of reason, if only as a qualifying year, the authority of the

State and the liveliness of the 'prophetic imagination. Wisdom does not need to be redone or

enlarged figure is mediocrity. Noblest is that of Spinoza it is not every conquest. But its success can

only do the dogmatism of the true idea invites us to return to the intimate experience of contradiction

to look how the truth is revealed. Far from solving the problem, he asks.

1 Spinoza. From intell. em., tr., p. 11 (Van Vloten and Land, 2d ed., 1895.2 Sp De int. em., tr. (Ed. cit., I), p. 16.3 Id p. 16.4 Sp Op. cit., P. 21.


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5 Sp Int. em., tr. (Ed. cited), p. 24.

le senne - the duty

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