{"id":10431,"date":"1996-01-01T00:00:00","date_gmt":"1996-01-01T00:00:00","guid":{"rendered":"https:\/\/www.deberes.net\/tesis\/1996\/01\/01\/la-critica-adorniana-de-la-fenomenologia-de-husserl-y-sus-consecuencias-epistemologicas\/"},"modified":"1996-01-01T00:00:00","modified_gmt":"1996-01-01T00:00:00","slug":"la-critica-adorniana-de-la-fenomenologia-de-husserl-y-sus-consecuencias-epistemologicas","status":"publish","type":"post","link":"https:\/\/www.deberes.net\/tesis\/filosofia\/la-critica-adorniana-de-la-fenomenologia-de-husserl-y-sus-consecuencias-epistemologicas\/","title":{"rendered":"La critica adorniana de la fenomenolog\u00eda de husserl y sus consecuencias epistemologicas."},"content":{"rendered":"<h2>Tesis doctoral de <strong>  Diaz Otero M. Carmen <\/strong><\/h2>\n<p>La tesis desarrolla la idea de que la dialectica de los conceptos gnoseologicos, presentada por adorno al hilo de su critica a la fenomenolog\u00eda, da pie a entender el concepto dialectico de la diferencia en la identidad. La interpretacion del concepto de \u00abcosificacion\u00bb en terminos de inmediatez gnoseologica supone el rechazo de una comprension de la racionalidad en adorno en terminos de \u00abracionalizacion como cosificacion\u00bb y de la interpretacion de su pensamiento en claves de sociolog\u00eda del conocimiento. Por otra parte, la interpretacion de lo no-identico como momento de la identidad -argumentada desde la reconstruccion e interrelacion de la critica de la teoria del objeto de husserl con la adorniana- favorece la racionalidad de la diferencia en adorno.<\/p>\n<p>&nbsp;<\/p>\n<h3>Datos acad\u00e9micos de la tesis doctoral \u00ab<strong>La critica adorniana de la fenomenolog\u00eda de husserl y sus consecuencias epistemologicas.<\/strong>\u00ab<\/h3>\n<ul>\n<li><strong>T\u00edtulo de la tesis:<\/strong>\u00a0 La critica adorniana de la fenomenolog\u00eda de husserl y sus consecuencias epistemologicas. <\/li>\n<li><strong>Autor:<\/strong>\u00a0  Diaz Otero M. Carmen <\/li>\n<li><strong>Universidad:<\/strong>\u00a0 Santiago de compostela<\/li>\n<li><strong>Fecha de lectura de la tesis:<\/strong>\u00a0 01\/01\/1996<\/li>\n<\/ul>\n<p>&nbsp;<\/p>\n<h3>Direcci\u00f3n y tribunal<\/h3>\n<ul>\n<li><strong>Director de la tesis<\/strong>\n<ul>\n<li> Gonzalez Lopez Jos\u00e9 Luis<\/li>\n<\/ul>\n<\/li>\n<li><strong>Tribunal<\/strong>\n<ul>\n<li>Presidente del tribunal: Mercedes Torrevejano Parra <\/li>\n<li>Juan  Lu\u00eds Pintos De Cea-naharro (vocal)<\/li>\n<li>Angel Alvarez Gomez (vocal)<\/li>\n<li> Pintos Pe\u00f1aranda M. Luz (vocal)<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<p>&nbsp;<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Tesis doctoral de Diaz Otero M. Carmen La tesis desarrolla la idea de que la dialectica de los conceptos gnoseologicos, [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""}},"footnotes":""},"categories":[165,8535,5342,6428,977,990],"tags":[7675,34864,34865,18942,19119,34866],"class_list":["post-10431","post","type-post","status-publish","format-standard","hentry","category-filosofia","category-filosofia-actual","category-filosofia-general","category-metafisica-y-ontologia","category-santiago-de-compostela","category-sistemas-filosoficos","tag-angel-alvarez-gomez","tag-diaz-otero-m-carmen","tag-gonzalez-lopez-jose-luis","tag-juan-luis-pintos-de-cea-naharro","tag-mercedes-torrevejano-parra","tag-pintos-penaranda-m-luz"],"_links":{"self":[{"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/posts\/10431","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/comments?post=10431"}],"version-history":[{"count":0,"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/posts\/10431\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/media?parent=10431"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/categories?post=10431"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/tags?post=10431"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}