A section on PHILOSOPHY, PHILOLOGY, POETRY, includes, among others, Ch. 1: Philosophy and the Poetic Eros of Thought; Ch. 2: Philology and Aphoristic Style: Rhetoric, Sources, and Writing in Blood; Ch 3. The Birth of Tragedy: Lyric Poetry and the Music of Words
as well as a section on MUSIC, PAIN, EROS includes: Ch. 6: Philosophy as Music; Ch. 7. Songs of the Sun: Hölderlin in Venice; Ch. 8: On Pain and Tragic Joy: Nietzsche and Hölderlin
And the final section (...) on ART, NATURE, CALCULATION includes Ch. 11: The Ethos of Nature and Art: Hölderlin’s Ecological Politics as well as Ch. 12:
The Work of Art and the Museum: Heidegger, Schapiro, Gadamer; Ch. 13: The Ethical Alpha and Heidegger’s Linguistic Omega: On the Inner Affinity Between Germany and Greece etc. (shrink)

The seventeenth century background to the emergence of continental idealism -- Monadological world of Gottfried Wilhelm Leibniz -- Kant's development from physical to moral monadologist -- Kant and the "Copernican" conception of transcendental philosophy -- The moral framework of metaphysics -- The later Kant as a "post-Kantian" philosopher? -- Jena post-Kantianism: Reinhold and Fichte -- The romanticisms of Friedrich Schlegel and Friedrich Schelling -- Hegel's idealist metaphysics of spirit -- Schopenhauer, Nietzsche and the ambiguous end of the idealist tradition -- (...) Postscript: idealism after the end of (its) history. (shrink)

Introduction: A Logic for the Reasons of the Heart? Creating an aphorism that would prove irresistible to many later investigators into affective life, ...

It is a truism that the attitude of deference to the text plays a lesser role in Anglo-Saxon philosophy than in other philosophical traditions. Works of philosophy written in English have, it is true, spawned a massive secondary literature dealing with the ideas, problems or arguments they contain. But they have almost never given rise to works of commentary in the strict sense, a genre which is however a dominant literary form not only in the Confucian, Vedantic, Islamic, Jewish and (...) Scholastic traditions of the past, but also in relation to more recent German-language philosophy (thus for example in work on Hegel, Heidegger or Wittgenstein). Moreover Anglo-Saxon philosophers have themselves embraced the commentary form when dealing with Greek or Latin philosophers outside their own tradition. The paper seeks to establish the reasons for this imbalance by examining those factors which might be conducive to the growth of a commentary literature in a given culture. (shrink)

The remarks which follow are intended to address a certain apparent asymmetry as between German and Anglo-Saxon philosophy. Put most simply, it is clear to every philosopher moving backwards and forwards between the two languages that the translation of an Anglo-Saxophone philosophical text into German is in general a much easier task than is the translation of a German philosophical text into English. The hypothesis suggests itself immediately that this is so because English philosophical writings are in the main clear (...) and intelligible, and therefore easy to translate. The texts of German philosophy, on the other hand, both classical and contemporary, seem in many cases to be marked by stylistic obscurities or idiosyncracies of a sort which make them not translatable in the strict sense at all. (shrink)