English citations of finitude

1956 1988 1991 1992 1997 1997 2012
ME « 15th c. 16th c. 17th c. 18th c. 19th c. 20th c. 21st c.
  • 1956, Jean-Paul Sartre Being and Nothingness, 2001
    "Finitude: To be carefully distinguished from "mortality." Finitude refers not to the fact that man dies but to the fact that as a free choice of his own project of being, he makes himself finite by excluding other possibilities each time he chooses the one which he prefers. Man would thus, because of his facticity, be finite even if immortal." [1]
  • 1988, Georg Wilhelm Friedrich Hegel, Peter Crafts Hodgson (editor), R. F. Brown, P. C. Hodgson, J. M. Stewart (translators), Hegel: Lectures on the Philosophy of Religion, One-Volume Edition, page 125,
    But the accusers of Spinozism are unable to liberate themselves from the finite; hence they declare that for Spinozism everything is God, because it is precisely the aggregate of finitudes (the world) that has there disappeared.
  • 1991, P. Christopher Smith, Hermeneutics and Human Finitude
    "It shows up in Gadamer, however, quite differently: in his insistence, namely, on human finitude and the limits of human consciousness all the while he continues to take up traditional issues of speculative philosophy." [2]
  • 1992, Joan Stambaugh, The Finitude of Being
    Given his conception of time and space, a conception that is quite different from traditional views, finitude cannot mean only that something objectively present has limits in space and time. To begin with, being is in no possible sense of the word a being or a thing. Thus, these two points - the radically altered conception of time and space, and the fact that being cannot be represented as an objectively present being or thing - make it necessary to inquire into a meaning of finitude that goes being mere limitation in time and space.
  • 1997, James Risser, Hermeneutics and the Voice of the Other: Re-reading Gadamer's Philosophical Hermeneutics, page 119,
    Finitude may be the term around which the discourse of philosophical hermeneutics is organized.
  • 1997, Marion Montgomery, Romantic Confusions of the Good: Beauty as Truth, Truth Beauty, page 73,
    [] the gift of actual and potent being of the thing is the circumscription of finitudes. Because it is, it is limited by its finitudes. And this being so, its finitudes include those we think of as related to beginnings, middles, and ends.
  • 2012, Bulent Diken, Revolt, Revolution, Critique: The Paradox of Society, page 76,
    In this sense democratic materialism deals with 'bodies and languages' as a matter of managing the infinity of finitudes, without allowing these finitudes to universalize themselves.