This review essay focuses on the recent two-volume Nietzsche-Kommentar which is devoted to Also Sprach Zarathustra but it utilizes the slightly earlier one on Die fröhliche Wissenschaft. This essay is centred upon four key Nietzschean themes: the death of God, the Übermensch, Zarathustra's animals, and the eternal return of the same. The works by Grätz and Kaufmann are detailed and massive commentaries on two of Nietzsche's greatest books and are recommended for all who are intent on understanding Nietzsche's philosophy.

Abstract1915 ist Ernst Troeltsch nach Berlin gezogen, wo er Professor für Philosophie wurde. Sein Wechsel aus der Heidelberger Theologischen Fakultät in die Philosophische Fakultät der Berliner Universität und sein zunehmendes Interesse am Historismus hat ihn nicht daran gehindert, theologische Studien fortzuführen. Ein Ergebnis dieser Studien war eine noch in Heidelberg geschriebene detaillierte Untersuchung über Augustins Theologie und im besonderen über De Civitate Dei. Troeltsch hat diese Studie unternommen, um zum einen eine Lücke in seinen Soziallehren der christlichen Kirchen und Gruppen (...) zu füllen und zum anderen wegen seinem zunehmenden Interesse an Augustins Philosophie. Das Ergebnis dieser Untersuchung ist Troeltschs Buch Augustin, die christliche Antike und das Mittelalter. Dieses Buch ist aus vielen Gründen ein bemerkenswertes Werk, unter anderem, weil es eine objektive und eine prägnante Untersuchung über Ethik und Naturgesetz darstellt. Troeltschs Buch über Augustin ist sehr wichtig zu untersuchen, aber genauso wichtig ist der Prozess, der ihn dazu geführt, es zu schreiben. Dabei handelt es sich um mehrere Rezensionen, die Troeltsch über Bücher zu Augustins Theologie, Ethik und politischer Philosophie geschrieben hat. Indem wir Troeltschs Rezensionen und sein Buch Augustin studieren, lernen wir nicht nur, was in seiner Sicht besonders wertvoll sei in den Schriften des großen Kirchenvaters, sondern wir lernen auch Troeltschs eigenes Denken zu Ethik, Geschichte und sogar Politik besser kennen.By 1915 Ernst Troeltsch had moved to Berlin where he became professor of philosophy. His move from the Faculty of Theology to philosophy and his increasing concern with historicism did not hinder him from continuing with his theological studies. One of the results of these studies was his detailed investigation of Augustine’s theology and he focused specifically on de Civitate Dei. Troeltsch undertook this study partially to rectify an omission in his Soziallehren der christlichen Kirchen und Gruppen and partially because of his increasing interest in Augustine’s philosophy. The result of this study was Troeltsch’s book Augustin, die christliche Antike und das Mittelalter. This is a remarkable work for many reasons, including that it was an objective and appreciative investigations on ethics and natural law – and it was written by a prominent Protestant theologian. However, this book has been mostly neglected which is unfortunate. Troeltsch’s book on Augustine is well-worth exploring but so is the process which led him to write it. That entails consulting the numerous reviews that Troeltsch wrote about a number of books devoted to certain aspects of Augustine’s theology, ethics, and political philosophy. By studying Troeltsch’s book reviews and his Augustin, we not only learn what Troeltsch regarded as so valuable in the writings of this particular Church Father, but we also learn about Troeltsch’s own thinking about ethics, history, and even politics. (shrink)

Abstract1915 ist Ernst Troeltsch nach Berlin gezogen, wo er Professor für Philosophie wurde. Sein Wechsel aus der Heidelberger Theologischen Fakultät in die Philosophische Fakultät der Berliner Universität und sein zunehmendes Interesse am Historismus hat ihn nicht daran gehindert, theologische Studien fortzuführen. Ein Ergebnis dieser Studien war eine noch in Heidelberg geschriebene detaillierte Untersuchung über Augustins Theologie und im besonderen über De Civitate Dei. Troeltsch hat diese Studie unternommen, um zum einen eine Lücke in seinen Soziallehren der christlichen Kirchen und Gruppen (...) zu füllen und zum anderen wegen seinem zunehmenden Interesse an Augustins Philosophie. Das Ergebnis dieser Untersuchung ist Troeltschs Buch Augustin, die christliche Antike und das Mittelalter. Dieses Buch ist aus vielen Gründen ein bemerkenswertes Werk, unter anderem, weil es eine objektive und eine prägnante Untersuchung über Ethik und Naturgesetz darstellt. Troeltschs Buch über Augustin ist sehr wichtig zu untersuchen, aber genauso wichtig ist der Prozess, der ihn dazu geführt, es zu schreiben. Dabei handelt es sich um mehrere Rezensionen, die Troeltsch über Bücher zu Augustins Theologie, Ethik und politischer Philosophie geschrieben hat. Indem wir Troeltschs Rezensionen und sein Buch Augustin studieren, lernen wir nicht nur, was in seiner Sicht besonders wertvoll sei in den Schriften des großen Kirchenvaters, sondern wir lernen auch Troeltschs eigenes Denken zu Ethik, Geschichte und sogar Politik besser kennen.By 1915 Ernst Troeltsch had moved to Berlin where he became professor of philosophy. His move from the Faculty of Theology to philosophy and his increasing concern with historicism did not hinder him from continuing with his theological studies. One of the results of these studies was his detailed investigation of Augustine’s theology and he focused specifically on de Civitate Dei. Troeltsch undertook this study partially to rectify an omission in his Soziallehren der christlichen Kirchen und Gruppen and partially because of his increasing interest in Augustine’s philosophy. The result of this study was Troeltsch’s book Augustin, die christliche Antike und das Mittelalter. This is a remarkable work for many reasons, including that it was an objective and appreciative investigations on ethics and natural law – and it was written by a prominent Protestant theologian. However, this book has been mostly neglected which is unfortunate. Troeltsch’s book on Augustine is well-worth exploring but so is the process which led him to write it. That entails consulting the numerous reviews that Troeltsch wrote about a number of books devoted to certain aspects of Augustine’s theology, ethics, and political philosophy. By studying Troeltsch’s book reviews and his Augustin, we not only learn what Troeltsch regarded as so valuable in the writings of this particular Church Father, but we also learn about Troeltsch’s own thinking about ethics, history, and even politics. (shrink)

Most accounts of Weber’s notion of charisma follow his own explicit comments and seek its origins in the writings of Rudolf Sohm. While I acknowledge the validity of this, I follow Weber’s suggestions and locate the charismatic forces in the political and ethical conduct and beliefs of certain Old Testament prophets, specifically Amos, Jeremiah and Isaiah. Their emphasis on political justice and ethical fairness, coupled with their unwavering belief in the power of prophecy, infuse Weber’s conception of charisma and in (...) crucial ways contribute to the formation of his notion of the modern political leader. (shrink)

Readers of The Protestant Ethic and the Spirit of Capitalism recognize that Weber attempts to provide an ideal account of development of modern rational capitalism. What readers apparently do not realize is that Weber believes that there is a political development that is parallel to this economic development. Weber believed that Luther’s passive theology and doctrine of two kingdoms lead to quiet resignation in earthly matters. Luther advises shunning politics and avoiding political confrontation. In contrast, Weber held that Calvin’s theology (...) of awe and his doctrine of predestination lead to active political stances and even imply a duty to resist tyranny. However, Weber rejects both Luther’s and Calvin’s political stances because both believed in a divinely ordered world and held that the consequences of their actions were ultimately left to God. Weber contends that only those people who have the proper understanding of the nature of power and have a real appreciation for the ‘diabolic’ nature of politics are suitable to be political actors. Thus, Weber insists that only those people who will take responsibility for their own political actions have the right to ‘stick their hands in the wheels of history’. (shrink)

Among the founders of classical German sociology, Ferdinand Tonnies is still relatively neglected. Many reasons are given, but the most widespread and the most damning is that Tonnies is a pessimist who wished, in the face of modernity, to return to the supposed Golden Age of rural Germany, when the community, ruled by patriarchs, gathered on the land. This interpretation is fundamentally flawed: although Tonnies wanted to describe the rootless, ruthless, calculating individuals of modern society, he wished to recall the (...) past primarily in order to develop a blueprint for the future, in which the so-called feminine traits of conscience, empathy, and care would govern the community. Rather than yearning for the past, Tonnies was a utopian who had a vision of the future and tried to make it a reality. (shrink)

‘I have just finished Rickert. He is very good.’1 These two sentences are from a letter Max Weber wrote to his wife Marianne while he was still recuperating in Florence from his psycho-somatic illn...

Hans Kelsen has recently been praised as a defender of democracy but that defense has a long history of being criticized. Kelsen’s most famous critic was Carl Schmitt and commentators have often re...

ABSTRACT Friedrich von Hügel is justifiably regarded as one of the leading philosophers of religion of the twentieth century. He was born of a German- Austrian father and a Scottish mother and spent most of his life in England. He was fluent in four languages and corresponded with scholars from a half dozen European countries. Educated at home he became a famous philosopher and was granted honorary degrees from St. Andrews and Oxford and was chosen to give the Gifford Lectures. (...) While he is remembered for an extraordinary book on mysticism, he wrote on many other aspects of philosophy. He was close to a number of scholars who at first glance seemed rather different from him – especially the German Protestant Ernst Troeltsch and the Scottish philosopher Norman Kemp Smith. It is through his connections with them and by his works that one can gain an understanding of von Hügel's philosophy. His philosophy was often focused on religion but it was expansive enough to incorporate epistemology, ethics, and even metaphysics. (shrink)

Max Weber and Ernst Toller are regarded as political opposites with the former viewed as the responsible realist and the latter as an ethical idealist. I argue that this contrast between the two is not as great as is customarily thought.

Reviewed work: Max Weber, Wirtschaft und Gesellschaft, Teilband 3, Recht, ed. Werner Gephart and Siegfried Hermes. Tu¨bingen: J. C. B. Mohr (Paul Siebeck), 2010. ISBN 978-3-16-150358-0, xxix þ 811 pp. € 299.00. Max Weber Gesamtausgabe, I/22–3.

In contrast to the enthusiastic reception of Kant and to Hegel, scholars in Bulgaria have traditionally not been interested in the philosophy of Leibniz. That is not to say that there has been no interest, for in 1898 the Monadology was translated into Bulgarian along with an introduction and notes. In 1920, I. A. Georgov published a book simply titled Leibniz that is an exposition of his philosophy. Recently there has been growing interest in Leibnizian thinking. Another book, by Y. (...) Pogrebsky, was published in 1973 and a translation of the New Essays on Human Understanding appeared the following year. (shrink)

In contrast to the enthusiastic reception of Kant and to Hegel, scholars in Bulgaria have traditionally not been interested in the philosophy of Leibniz. That is not to say that there has been no interest, for in 1898 the Monadology was translated into Bulgarian along with an introduction and notes. In 1920, I. A. Georgov published a book simply titled Leibniz that is an exposition of his philosophy. Recently there has been growing interest in Leibnizian thinking. Another book, by Y. (...) Pogrebsky, was published in 1973 and a translation of the New Essays on Human Understanding appeared the following year. (shrink)

Schleiermacher’s doctrine of the state has long been neglected yet he offers a novel theory of the state. It is intended to avoid the traditional theories which believe that the state is a function of religion and the modern theories which tend to view the state as based upon a contract. Instead, Schleiermacher conceives of the state as an organic community which is dedicated to reformations in the church, education, family, and defense. While this essay is historically oriented, like most (...) every classical political theory, it provides contemporary issues. Schleiermacher has never been regarded as a major political theorist but perhaps this essay will help change that opinion. (shrink)

Stephen Turner has produced a large and varied body of work on core issues in the philosophy of social science which is deeply engaged with its history. This book presents a critical review by distinguished scholars, together with his response.

Edward Shils was a central figure in twentieth century social thought. He held appointments both at Chicago and Cambridge and was a crucial link between British and American intellectual life. This volume collects essays by distinguished contributors which deal with the major facets of Shils' thought, including his relations with Michael Polanyi, his parallels with Michael Oakeshott, his defense of the traditional university, his fundamental philosophical anthropology, and his important work on such topics as tradition, civility, and the nation. As (...) an introduction to this complex and original thinker, it will be of interest to scholars and students in a number of fields, including sociology and social theory, but also to anyone interested in the intellectual life as it was lived in the mid-twentieth century, in the face of the Cold War and ideological struggle. (shrink)

In the final pages of Politik als Beruf Max Weber introduces his now famous distinction between two types of ethics: the “ethics of conviction” ( “Gesinnungsethik”) and the “ethics of responsibility” ( “Verantwortungsethik”). Neither of these is simple to translate and neither of these is easy to understand. What makes it even more difficult to comprehend Weber’s two types of ethics is the absence of a sufficient context. In the following piece I will try to address this problem. In the (...) first part I set out the nineteenth century notion of “conscience”, in the second I address the Protestant Ethic with the particular emphasis on Calvin’s theology, and in the third I lay out the political and ethical demands of some of the Old Testament Prophets. The people’s appeals to conscience, Calvin’s convictions, and the beliefs of Old Testament prophets were all predicated on a sense of devotion to God. Weber’s “modern politician” shared many of their ethical convictions but was no longer able to appeal to the authority of God. Instead, the modern political actor has to have a sense of responsibility and a belief in the accountability for the future. By providing this theological context one will have a fuller background for understanding of Weber’s two types of ethics. (shrink)

Peter Lassman, ed., Max Weber. Aldershot, Hants: Ashgate, 2006. 674 pp. £165.

That Ernst Troeltsch has been called “the greatest German philosopher of history since the days of Hegel” might encourage someone to investigate the connection between Troeltsch and Hegel. Yamin attempts such an investigation in his book; indeed he claims that “this study is, to the best of my knowledge, the first full-length exposition of Troeltsch’s relation to Hegel”. Yamin believes that Troeltsch, from his earliest writings to his latest, was engaged in constant dialogue with Hegel. Yamin’s thesis is contentious, and (...) his own book seems to refute it. (shrink)

Arthur Schopenhauer wrote the Fourfold Root of the Principle of Sufficient Reason in 1813 and submitted it as his dissertation for the doctoral degree at Jena. He enlarged it for the edition of 1847 and this was reprinted in 1864.