Speech, Print and Decorum in Britain, 1600--1750: Studies in SocialStudies in Social Rank and Communication Elspeth Jajdelska telling that the text which inspired PepysÂ«s most ardent affection, Francis BaconÂ«s essay on fortune for example, of a desire to read the great Protestant martyrology, FoxeÂ«s Acts and me much honour by telling many what a present I had made to the school,Communicating Science: The Scientific Article from the 17th CenturyScientific Article from the 17th Century to the Present Alan G Gross, Joseph E Harmon, Michael S Reidy Wonders and the Order of Nature: 1150-1750 How to Write and Publish a Scientific Paper Written Communication 3: 275-296Communication from the 1750 s - present help writing essaysCommunication from the 1750 s - present free essay samples - FC2 Communication from the 1750 s - present help writing essays
One way by which Heidegger believes he can enter this realm is by attending to the original meaning of crucial words and the phenomena they reveal. Original language — words that precede explicit philosophical, technological, and scientific thought and sometimes survive in colloquial speech — often shows what is true more tellingly than modern speech does. (Some poets are for Heidegger better guides on the quest for truth than professional philosophers.) The two decisive languages, Heidegger thinks, are Greek and German; Greek because our philosophical heritage derives its terms from it (often in distorted form), and German, because its words can often be traced to an origin undistorted by philosophical reflection or by Latin interpretations of the Greek. (Some critics believe that Heidegger’s reliance on what they think are fanciful etymologies warps his understanding.)
Internet Encyclopedia of Philosophy - Philosophy of Language
In this transitional phase from Knowledge and Human Intereststo The Theory of Communicative Action, Habermas's basicphilosophical endeavor was to develop a more modest, fallibilist,empirical account of the philosophical claim to universality andrationality. This more modest approach moves Critical Theory away fromits strong transcendental framework, exemplified in the theory ofcognitive interests with the unmistakably Kantian language ofobject-constitution. In setting that earlier project aside, Habermasadopts a more naturalistic, “postmetaphysical” approach(1992a), characterized by the fallible hermeneutic explication or"reconstruction" of shared competences and normative presuppositionsthat allow actors to engage in familiar practices of communication,discourse, and inquiry. In articulating presuppositions of practice,reconstructive analysis remains weakly transcendental. But it alsoqualifies as a “weak naturalism” inasmuch as the practicesit aims to articulate are consistent with the natural evolution of thespecies and located in the empirical world (2003a, 10-30, 83ff);consequently, postmetaphysical reconstruction links up with specificforms of social-scientific knowledge in analyzing general conditionsof rationality manifested in various human capacities and powers.