前景结构中哲学文本的概念化

A. Shamshurin
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引用次数: 0

摘要

文本的前景从一个潜在的,尚未存在的文本到它的相关性。在这个行军中,哲学家与哲学文本不谋而合。这种巧合可以被称为前文,它允许你“进入”一个哲学文本。Internet将超文本视为一组信息形式的文本,这些文本是为主题预先确定的。所提出的问题涉及主题在数字超文本中存在的可能性。本研究的目的是将哲学文本作为一个概念,借助前文本概念的发展来显示文本的主体性。为了达到预期的结果,有必要将哲学史视为按时间顺序连贯的文本序列,这被认为是一个语境或共同的意义。数字空间中不存在单一的哲学史,这一事实使问题变得复杂。它存在于众多作者的哲学史中。哲学家著作的“引言”、“序言”等于是成为丢失的上下文的“替代品”。哲学主体性的发展表明,前文本成为文本本身。这种发展与哲学的概念化及其从古代权威作为传统主义的解放相一致。在虚拟现实和超文本信息的条件下,只有概念化才能保留人的思维。文章的作者提出了这样的问题:“断言哲学史的终结,我们失去了什么?”哲学文本的“新”预结构不就是互联网的“超概念化”空间吗?
本文章由计算机程序翻译,如有差异,请以英文原文为准。
CONCEPTUALIZATION OF THE PHILOSOPHICAL TEXT IN THE STRUCTURES OF FOREGROUNDING
The foregrounding of the text goes from a potential, not yet existing text to its relevance. In this march, the philosopher coincides with the philosophical text. This coincidence can be called a fore-text, which allows you to "enter" a philosophical text. The Internet considers hypertext as an informational formless set of texts, which is predetermined for the subject. The posed problem concerns the possibility of the presence of the subject in a digital hypertext. The aim of the study is to set the philosophical text as a concept, showing the subjectivation of the text with the help of the developed concept of a fore-text. To achieve the expected result, it is necessary to consider the history of philosophy as a chronological coherent sequence of texts, which is assumed as a context or common meaning. The problem is complicated by the fact that a single history of philosophy does not exist in digital space. It resides as a plurality of authors' histories of philosophy. The "introduction," "preface," etc. to a philosopher's text then becomes a "substitute" for the lost context. The development of the subjectivity of philosophy shows that the fore-text becomes the text itself. This development corresponds to the conceptualization of philosophy and its liberation from the authority of antiquity as traditionalism. Under the conditions of virtual reality and hypertext information, only conceptualization preserves the human in man - thinking. The author of the article poses the questions: "So what have we lost by asserting the end of the history of philosophy? Isn't the "new" pre-structure of the philosophical text the actualized "hyper-conceptual" space of the Internet?"
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