Papers by Victorino Tejera
Part I: Metaphysics from the Perspective of Classic American Philosophy Chapter 1: Metaphysics as... more Part I: Metaphysics from the Perspective of Classic American Philosophy Chapter 1: Metaphysics as Coordinative Analysis or Speculative Rhetoric Part II: The Aristotelian-Peripatetic Metaphysics: a Naturalist Reading and Critique Chapter 2: Books Alpha and Alpha the Less Chapter 3: Book Beta: Some Problems in the Search for Knowledge Chapter 4: Book Gamma: First Philosophy as the Study of Primary Being and the Most Basic Categories Chapter 5: Book Delta: Terms and Concepts Chapter 6: Books Epsilon and Zeta: On Primal Existence Chapter 7: Book Eta: On the Unity of Matter and Form: Potentiality Chapter 8: Book Theta: Potentiality is Power, Energeia is Function Chapter 9: Book Iota: Unity and Derivative Concepts Chapter 10: Book Kappa: Knowledge, Principles and First Philosophy Chapter 11: Book Lambda: Does Aristotle's Naturalism Leave Room for the Supernatural? Chapter 12: Books Mu and Nu: Mathematical Being, the Ideas, and First 'Archai' Part III: The Metaphysics of Ordina...
American Studies, 1990
Despite its popular reputation for vulgar pragmatism, classic American philosophy since Peirce ha... more Despite its popular reputation for vulgar pragmatism, classic American philosophy since Peirce has always taken art to be of prime importance in understanding the human condition. While this may be no surprise to most historians of ideas, it may well be news to our modern practitioners of philosophy, given that in phenomenology the art object is turned into a "cognitive" object and that, in analytic philosophy, art is the last and least of subject-matters. Moreover, analytic aesthetics defines itself as the study, not of art, but of the language in which we discuss art. A cognitive object, in today's philosophical climate, is something "known" in the sense that the objects of the special sciences are said to be known. And this is the usage that has created an unquestioned contrast between objects of knowledge and objects of appreciation, as if appreciation was not also—like art itself—a matter of reflection. Thus, the writings of C. S. Peirce, founder of a pr...
Peirce and Value Theory, 1994
Semiotic Crossroads, 1995
Philosophy and Phenomenological Research, 1968
... Art and human intelligence. Post a Comment. CONTRIBUTORS: Author: Tejera, V. PUBLISHER: ... P... more ... Art and human intelligence. Post a Comment. CONTRIBUTORS: Author: Tejera, V. PUBLISHER: ... PUB TYPE: Book. VOLUME/EDITION: PAGES (INTRO/BODY): xiii, 237 p. SUBJECT(S): Art; Aesthetics; Philosophy. DISCIPLINE: No discipline assigned. LC NUMBER: N70 .T48 1966 ...
Philosophy and Phenomenological Research, 1973
Daimon: Revista de filosofía, 1996
International Studies in Philosophy, 1988
Overheard in Seville: Bulletin of the Santayana Society, 1996
Choice Reviews Online, 1997
Chapter 1 Peirce's Semiotic Philosophy: A Methodeutic of Art and Science Chapter 2 Dewey'... more Chapter 1 Peirce's Semiotic Philosophy: A Methodeutic of Art and Science Chapter 2 Dewey's Philosophy of Culture Chapter 3 Philosophy as Spiritual Discipline in Santayana: Asthetics, Metaphysics, and Intellectual History Chapter 4 Buchler's Metaphysics: The Dimensions of the Reflective Activity Chapter 5 American Philosophic Historiography Chapter 6 Index
Monist, 1991
But because Hippolytus, in his Refutations (IX.9), gives the same quotation as the words of Herak... more But because Hippolytus, in his Refutations (IX.9), gives the same quotation as the words of Herakleitos himself with the particle de, some scholars respond that the fragment must have followed an opening state ment in which Herakleitos, according to a supposed custom of the times, named himself and stated his subject-matter, namely, the logos of what there is tou d'eontos.2 And other scholars, such as Bywater in his well known edition, have placed one or another likely fragment just before DK22 Bl, as properly preceding it.3 But this is all based on the assumption that Herakleitos himself wrote, or put together, a book of his own utterances and divided these?in just the way later compilers did?into a set of sayings about "nature" and a set of sayings about "man." Herakleitos, however, like his still basically oral aural culture, would at best have been recitation-literate, as we call the situation in which people compose their messages to be heard, and only put them down in writing later, for some ulterior purpose. And it is both unliterary and probably anachronistic to attribute to an oracular aphorist, the standard opening used by later historians or the compartmentalization of subject-matter practiced by fourth-century treatise-writers. This, of course, doesn't mean that the logos is not one of Herakleitos' principal
The American Journal of Semiotics, 1991
The American Journal of Semiotics, 1989
The American Journal of Semiotics, 2000
Overheard in Seville: Bulletin of the Santayana Society, 1992
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Papers by Victorino Tejera