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That is: on the one hand, as a material thing of especial modes of appearance, a thing "inserted" between the rest of the material world and the "subjective" sphere (the subject together with what was just mentioned from within), as a center around which the rest of the spatial world is arranged, and as being in causal relationship with the real external world.
In order to experience an object, the modern subject supposedly must first get outside the immanent sphere of its own subjectivity so as to encounter this "external" object, and then return back to its subjective sphere bearing the fruits of this encounter.
"Proximally and for the most part [or "initially and usually," zunächst und zumeist]," as Heidegger likes to say, we do not stand apart from the entities that populate our world, observing them dispassionately or even passionately, hoping to transcend an isolated subjective sphere which in fact we are usually already beyond.
By this 'bracketing' of the natural world, by reducing the scope of one's assertions first to the subjective sphere of consciousness, then to its abstract (or 'ideal') atemporal structure, one is able to apprehend what consciousness and its various forms essentially are, in a way that supplies a foundation to the philosophical study of knowledge, meaning and value.
Second, Weigel criticizes "deeper currents in American culture" that tend to relegate "religion" to the private or subjective sphere, so that any truth or theological claims are viewed as "rigid" or "mindless".
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We do not begin confined to our subjective spheres, temporarily leave those spheres behind in order to experience art objects, only to return back to subjectivity once again, enriched by the "booty" we have captured during our adventure in the external world of art objects (BT 89/SZ 62).
I don't worry about that, because the feeling stuff will happen anyway — and, usually, it's too subjective to really matter, in the socio-political sphere.
While in these other spheres of validity, objective norms and subjective attitudes are fully separable, the autonomy of experience legislates a normative standard that involves a specific relationship between subjective experience and objective norm.
Because all perception of objects has a subjective aspect, the world can be defined as a sphere centered around each conscious perceiver: wherever we are located, "the universe is built around us, and we are central still" (Journal, 8/24/41).
Most of the important properties, relations and distinctions, which were defined by Bolzano primarily for ideas and propositions, can therefore easily be transferred from the sphere of ideas and propositions to the sphere of subjective ideas and judgments.
Emphasis was placed on the subjective perception of the phenomenon by tourists and local business representatives from the sphere of tourism.
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Since I tried Ludwig back in 2017, I have been constantly using it in both editing and translation. Ever since, I suggest it to my translators at ProSciEditing.

Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com