{"id":132105,"date":"1996-01-01T00:00:00","date_gmt":"1996-01-01T00:00:00","guid":{"rendered":"https:\/\/www.deberes.net\/tesis\/sin-categoria\/zubiri-y-kant\/"},"modified":"1996-01-01T00:00:00","modified_gmt":"1996-01-01T00:00:00","slug":"zubiri-y-kant","status":"publish","type":"post","link":"https:\/\/www.deberes.net\/tesis\/filosofia\/zubiri-y-kant\/","title":{"rendered":"Zubiri y kant"},"content":{"rendered":"<h2>Tesis doctoral de <strong>  Luengo Rubalcaba Jorge  Enrique <\/strong><\/h2>\n<p>Nuestro estudio pretende ser un acercamiento global al post-kantismo de zubiri desde la primera obra editada por este en 1923, \u00abensayo de una teoria fenomenologica del juicio\u00bb, hasta su obra postumamente publicada en 1984, \u00abel hombre y dios\u00bb. El dialogo de zubiri con kant es un hecho a lo largo de toda la obra filosofica del primero.  sin embargo, tal dialogo desemboca en un desencuentro a raiz precisamente del problema de la realidad personal.  en efecto, el idealismo transcendental en cuanto fenomenismo es incapaz de distinguir entre personas y cosas. Pues bien, zubiri desmontara punto por punto las condiciones de posibilidad del conocimiento objetual del criticismo, a saber: dualismo de facultades, una sensibilidad esencialmente receptiva y afeccion subjetiva dotada ademas de dos formas puras (espacio y tiempo), un entendimiento definido como facultad de juzgar y conceptuar con sus categorias o conceptos puros y, finalmente, un conocimiento entendido como la sintesis de una intuicion sensible y un concepto. Las bases gnoseologicas del idealismo transcendental, por lo tanto, han sido desmontadas por la contracritica zubiriana. Por otra parte, al tiempo que zubiri reintegra a kant en la tradicion metafisica occidental asistimos a la paralela desetnocentrizacion de esta.<\/p>\n<p>&nbsp;<\/p>\n<h3>Datos acad\u00e9micos de la tesis doctoral \u00ab<strong>Zubiri y kant<\/strong>\u00ab<\/h3>\n<ul>\n<li><strong>T\u00edtulo de la tesis:<\/strong>\u00a0 Zubiri y kant <\/li>\n<li><strong>Autor:<\/strong>\u00a0  Luengo Rubalcaba Jorge  Enrique <\/li>\n<li><strong>Universidad:<\/strong>\u00a0 Deusto<\/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>Eusebio Colomer Pous<\/li>\n<\/ul>\n<\/li>\n<li><strong>Tribunal<\/strong>\n<ul>\n<li>Presidente del tribunal: Eudaldo Forment Giralt <\/li>\n<li>Jes\u00fas Marcial Conill Sancho (vocal)<\/li>\n<li>Pedro Cerezo Galan (vocal)<\/li>\n<li> Isasi Sanchoyerto Juan  M. (vocal)<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<p>&nbsp;<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Tesis doctoral de Luengo Rubalcaba Jorge Enrique Nuestro estudio pretende ser un acercamiento global al post-kantismo de zubiri desde la [&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":[31910,165,956,5342,6428,13455],"tags":[1188,32009,245929,12440,245928,6431],"class_list":["post-132105","post","type-post","status-publish","format-standard","hentry","category-deusto","category-filosofia","category-filosofia-del-conocimiento","category-filosofia-general","category-metafisica-y-ontologia","category-teoria-de-la-razon","tag-eudaldo-forment-giralt","tag-eusebio-colomer-pous","tag-isasi-sanchoyerto-juan-m","tag-jesus-marcial-conill-sancho","tag-luengo-rubalcaba-jorge-enrique","tag-pedro-cerezo-galan"],"_links":{"self":[{"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/posts\/132105","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=132105"}],"version-history":[{"count":0,"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/posts\/132105\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/media?parent=132105"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/categories?post=132105"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/tags?post=132105"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}