The discourse on freedom that Kant unfolds in his writings on the history of philosophy, especially in his essay Idea for a Universal History with Cosmopolitan Intent (1784), is a constitutive component of the moral perspective whose key concept is the notion of freedom. This is why critical philosophy, as Kant says, has its own “chiliastic expectation”, and the critical philosopher is a prophet who himself “occasions und produces the events he predicts”. Questions concerning the proper use of freedom – (...) how does freedom position itself in the individual ethics of each person when he/she wants to act morally, how does it position the community in legal ethics when it merges in a liberal state through the peacemaking function of the law, or how does the community of states position itself in international law when, with cosmopolitan intent, freedom devotes itself to a utopian peace mission – these are always questions concerning the concept of freedom which has emerged from a critical process of arbitration. (shrink)

Wie nah sind sich Literatur und Philosophie? Die beiden Disziplinen stehen für ganz unterschiedliche Formen der Welterkenntnis und der Erkenntnisvermittlung. Doch ohne das Verständnis des jeweils anderen Bereiches kommen die literaturwissenschaftliche und die philosophische Analyse schnell an ihre Grenzen. Dass es zahlreiche Berührungspunkte zwischen Literatur und Philosophie gibt, zeigt dieses Handbuch. In 16 ausführlichen Kapiteln schafft es einen Überblick über Problemkonstellationen, bei denen die Trennung beider Fachgebiete relativiert oder aufgehoben ist.

Die Frage, ob sich auf existenzphilosophischer Grundlage eine Ethik entwickeln lässt, ist seit jeher umstritten. Die Autoren dieses Bandes widmen sich dem Widerspruch, dass der Existenzphilosophie entweder eine starke Ethikverbundenheit oder eine große Ethikferne zugeschrieben wird. Befragt wurden hierzu die Ansätze Sören Kierkegaards, Heideggers, Karl Jaspers', Jean-Paul Sartres und anderer Autoren der Existenzphilosophie.

Friedrich Schiller’s significance for philosophy was established in an irrefutable way by the Neo-Kantians. Following Kuno Fischer’s brilliant lectures in Jena in 1858 under the title of “Schiller as Philosopher” and Friedrich Albert Lange’s development of the “standpoint of the ideal” from Schiller’s philosophic poetry in the last part of his Geschichte des Materialismus (1866, 2nd edition 1873/75), many thinkers including Karl Vorländer (1894), Eugen Kühnemann (1895), Bruno Bauch (1905), Wilhelm Windelband (1905) and Ernst Cassirer (1916, 1924) underscored the value (...) of Schiller’s philosophy and also made clear that his philosophy cannot be approached independently of his poetry and his dramatic work. While Rüdiger Safranski’s biography (2004) finds the vital impulse for the emergence of German idealism from this melding of Schiller’s philosophy and poetry, the seminal studies of Dieter Henrich (Grundlegung aus dem Ich, 2004) and Manfred Frank (“Unendliche Annäherung”. Die Anfänge der philosophischen Frühromantik, 1997) on the origins of German idealism did not indicate that Schiller had contributed in an essential way to German idealism. This contrast in the evaluation of Schiller’s credentials in this regard can be drawn back to the fact that the relationship between idealism and realism in Schiller is not determined, as with Kant, in relation to the concept of knowledge, but from the viewpoint of beauty and the sublime, which combine reason and nature in such a way that idealizes reality. The centrepiece of Schiller’s philosophy is the poetic imagination. To this extent, Schiller anticipates in a basic way the later movement of philosophical Romanticism. (shrink)

"Limitation of the use of reason for sure success" is Kant's formula for a critical use of reason by means of which reason shall be able to raise itself above the decay of metaphysical systems. But in order to gain autonomy, such reason must suppress impotence and discord. Kant applied this antimelancholic aspect of his critical turn to his aesthetic theory of the sublime. Due to the pure intellectual feeling of the sublime possessed by anyone whose "feeling strikes the melancholic" (...) the human intelligible character knows his power to transgress every sensory limit. The early romantics were the first to recognize a desideratum here and tried to perceive how the sublime could lift itself up to the beautiful. Melancholy becomes the condition of human creativity and poetry its therapy. (shrink)

Erst von dem zweiten, entscheidenden Teil der Magisterschrift Über den Begriff der Ironie aus wird sichtbar, wie Kierkegaard den frühromantischen Ironiebegriff durch einen hermeneutischen Rückgriff auf den sokratischen Ironiebegriff aufbrechen und historisch reformulieren will. Dieser Rückgriff bestimmt Komposition und Anlage der gesamten Magisterschrift schon von ihrem Anfang an. Er erklärt zugleich einen Großteil der interpretatorischen Schwierigkeiten, die dem Versuch innewohnen, dem vollen Umfangs des Begriffs der Ironie gerecht zu werden und ihn als solchen kritisch gegen den frühromantischen Ironiebegriff ins Feld (...) zu führen. Indem Kierkegaard hinter die romantische Ironie auf die sokratische Ironie zurückgeht, will er diese über sich hinausführen und sie zugleich von dem Verdikt Hegels befreien, sie sei nur eine Sackgasse des spekulativen Denkens, als auch von dem frühromantischen Verdikt, sie sei ultima ratio und als solche nur durch sich selbst zu kritisieren. Die Frühromantiker sollen mit der Einsicht konfrontiert werden, daß sich nicht in der metaphysischen Spekulation, sondern im wahren Existieren zeigt, »welche Macht eines Menschen Erkenntnis über sein Leben hat«. Mit dieser Konfrontation beabsichtigt Kierkegaard, die Immanenz des romantischen Bewußtseins aufzubrechen, es als einen defizienten Modus von Existenzbestimmung, den es selbst nicht durchschaut, zu kritisieren und in dieser kritisierten Form als selbstbewußte künstlerische Existenzmitteilung zu inaugurieren. (shrink)

Brückenschlag zwischen Philosophie und Literatur. Als Gegenentwurf zum Deutschen Idealismus entwarfen Schiller, Novalis, Kierkegaard u.a. eine moralische Rechtfertigung der Literatur. Ein innovativer Blick auf Philosophie und Literatur in der Goethe-Zeit.

That which I always already am, without having to do it - the transcendental status of corporeality - is prefigured in Nietzsche’s theory, according to which every authentic philosophy is first of all to be thought “under the guidance of the body.” Nietzsche criticized philosophy’s forgetting of the living body long before a phenomenological difference was made between the living body and the dimensional body; he proposed that thinking be based on differences and not on oppositions. This turn toward the (...) living body in philosophy can be described as a turn of aesthetics. As a discipline, aesthetics had originated as a theory of sensual perception. Through Nietzsche, it discovered the space of the living and feeling body as the foundational basis for philosophical knowledge. (shrink)

The discourse on freedom that Kant unfolds in his writings on the history of philosophy, especially in his essay Idea for a Universal History with Cosmopolitan Intent (1784), is a constitutive component of the moral perspective whose key concept is the notion of freedom. This is why critical philosophy, as Kant says, has its own “chiliastic expectation”, and the critical philosopher is a prophet who himself “occasions und produces the events he predicts”. Questions concerning the proper use of freedom – (...) how does freedom position itself in the individual ethics of each person when he/she wants to act morally, how does it position the community in legal ethics when it merges in a liberal state through the peacemaking function of the law, or how does the community of states position itself in international law when, with cosmopolitan intent, freedom devotes itself to a utopian peace mission – these are always questions concerning the concept of freedom which has emerged from a critical process of arbitration. (shrink)

Erst von dem zweiten, entscheidenden Teil der Magisterschrift Über den Begriff der Ironie aus wird sichtbar, wie Kierkegaard den frühromantischen Ironiebegriff durch einen hermeneutischen Rückgriff auf den sokratischen Ironiebegriff aufbrechen und historisch reformulieren will. Dieser Rückgriff bestimmt Komposition und Anlage der gesamten Magisterschrift schon von ihrem Anfang an. Er erklärt zugleich einen Großteil der interpretatorischen Schwierigkeiten, die dem Versuch innewohnen, dem vollen Umfangs des Begriffs der Ironie gerecht zu werden und ihn als solchen kritisch gegen den frühromantischen Ironiebegriff ins Feld (...) zu führen. Indem Kierkegaard hinter die romantische Ironie auf die sokratische Ironie zurückgeht, will er diese über sich hinausführen und sie zugleich von dem Verdikt Hegels befreien, sie sei nur eine Sackgasse des spekulativen Denkens, als auch von dem frühromantischen Verdikt, sie sei ultima ratio und als solche nur durch sich selbst zu kritisieren. Die Frühromantiker sollen mit der Einsicht konfrontiert werden, daß sich nicht in der metaphysischen Spekulation, sondern im wahren Existieren zeigt, »welche Macht eines Menschen Erkenntnis über sein Leben hat«. Mit dieser Konfrontation beabsichtigt Kierkegaard, die Immanenz des romantischen Bewußtseins aufzubrechen, es als einen defizienten Modus von Existenzbestimmung, den es selbst nicht durchschaut, zu kritisieren und in dieser kritisierten Form als selbstbewußte künstlerische Existenzmitteilung zu inaugurieren. (shrink)

Hans Blumenberg distinguished four different concepts of reality. On a first look, these reality concepts draw on a historical dimension. However, I try to show that they also allow for a systematic connection. Assuming a close link between Blumenberg’s thinking and (Husserlian) transcendental phenomenology, I consider the phenomenological conception of consciousness and its performances to be a guiding principle leading to such a systematic connection. Thus, one aim of my contribution consists in furnishing an epistemological approach to Blumenberg’s conception (...) of reality. Then, I turn to the question as to how something finds itsway into the phenomenological process of constitution at all. Taking ‘self-evidence’ (Selbstverständlichkeit) and ‘non-self-evidence’ (Unselbstverst$ndlichkeit) as key notions, I scrutinize the way an object crosses the threshold towards phenomenality. In the conclusion, I try to lay out a minimum determination for that which is denominated ‘real’ from a phenomenological perspective. (shrink)

How can historical change be thought, in a very concrete way? How do we philosophically arrive at concepts that represent this change and at the same time grant reliability in an idealistic sense? This means that idealities must endure in the course of history and at the same time grant the possibility of historical change. If the problem of historicity is addressed in this way, a theory of history has to mediate between statics and dynamics. It has to grant both (...) the stability and dynamics that are needed to ‘transport’ thoughts across generations and epochs. As I intend to show, Hans Blumenberg’s concept of historicity is based on these assumptions. The article starts from a transcendental account of the lifeworld and links it to Edmund Husserl’s Urstiftung in order to illustrate how historicity and historical change can be conceptualized philosophically. (shrink)

Authors from all over the world unite in an effort to cultivate dialogue between Asian and Western philosophy. The papers forge a new, East-West comparative path on the whole range of issues in Kant studies. The concept of personhood, crucial for both traditions, serves as a springboard to address issues such as knowledge acquisition and education, ethics and self-identity, religious/political community building, and cross-cultural understanding. Edited by Stephen Palmquist, founder of the Hong Kong Philosophy Café and well known for both (...) his Kant expertise and his devotion to fostering philosophical dialogue, the book presents selected and reworked papers from the Kant in Asia conference, held in Hong Kong in May 2009. In addition to keynote essays by Patricia Kitcher (Columbia), Günter Wohlfart (Wuppertal), and Cheng Chung-ying (Hawaii), the book contains 64 contributed essays. The latter include contributions from Andrew Brook, David Cummiskey, Rainer Enskat, Wolfgang Ertl, Hans Feger, Klaus-Gerd Giesen, Ronald Green, Martin Moors, Ulrich Seeberg, Susan Shell, Rein Vos, Günter Zoeller, and numerous Asian philosophers. (shrink)

For a long time Romanticism stood in the shadow of German Idealism. Hegel's criticisms were particularly decisive. Lately, Romanticism has been rehabilitated, above all as a philosophically independent alternative to the systematic thought of Idealism, and has been revealed to be a source for modern thought which has yet to be exhausted.Against this background volume 6 of the International Yearbook of German Idealism pursues the many and diverse interrelations between Romantic thought and post-Kantian philosophy.Contributions from: Andreas Arndt, J.M. Bernstein, Faustino (...) Fabbianelli, Hans Feger, Manfred Frank, Peter Grove, Jane Kneller, Andreas Kubik, Elisabeth Millán-Zaibert, Judith Norman, Volker Rühle, Alison Stone, Violetta Waibel. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

"Richard Linklater's trilogy of critically-acclaimed 'Before' films - Before Sunrise, Before Sunset and Before Midnight - depict the ongoing relationship and romantic destiny of two characters played by Julie Delpy and Ethan Hawke. This collection of specially commissioned chapters explores the many philosophical issues raised in the films, including: the nature of love, romanticism and marriage the meaning of life the passage and experience of time the narrative self gender death. Including an introduction by the editors summarising the trilogy, and (...) an interview with Julie Delpy in which she discusses the key themes of the films and the importance of studying philosophy, The Philosophy of Richard Linklater's Before Trilogy is essential reading for students of philosophy, aesthetics and film studies, and also of interest to those in closely related subjects such as literature and gender studies"--. (shrink)

Dieser Titel aus dem De Gruyter-Verlagsarchiv ist digitalisiert worden, um ihn der wissenschaftlichen Forschung zugänglich zu machen. Da der Titel erstmals im Nationalsozialismus publiziert wurde, ist er in besonderem Maße in seinem historischen Kontext zu betrachten. Mehr erfahren Sie.

Kierkegaard's Either-Or is a book about the choice between aesthetic, ethical, and religious approaches to life. I show that Either-Or also contains a proposal for philosophy of science, and in particular, about the ideal epistemic state for human beings. Whereas the Cartesian-Hegelian tradition conceived of the ideal state as one of detached deliberation -- i.e. "seeing the world as it is in itself" -- Kierkegaard envisions the ideal state as the achievement of equilibrium between the "spectator" and "actor" aspects of (...) the human being. Kierkegaard's proposal thus sets the stage for Niels Bohr's "epistemological lesson of quantum mechanics". (shrink)

This book proposes a new Ethics of Political Commemoration adapted from the Just War tradition, reflecting that remembrance is often conducted with political – and even coercive – intent. With its Ius ad Memoriam (what to commemorate) and Ius in Memoria (how to commemorate) criteria, the framework looks to guide debates that are currently inchoate so that remembrance of the past can transform relationships in the present and build a shared future. Offering a moral argument with memorable illustrations, Gutbrod and (...) Wood draw on experiences from Armenia, Georgia, Ireland, Lebanon, and Libya, while connecting to mainstream debates in Western Europe and the United States. Bringing together an ethical tradition with the practice of conflict transformation, the framework fuses two perspectives that enrich each other. The book, in providing a first systematic presentation of the ethics, seeks to engage citizens and scholars, and help those who work to transform conflicts. (shrink)

Emily Brady and Arto Haapala (2003) define melancholy as a complex emotion with aspects of both pain and pleasure that draw on a range of emotions — sadness, love and longing — all of which are bound with a reflective, solitary state of mind. Melancholy, they argue, does not just play a role in our encounters with artworks and the natural environment but also invites aesthetic considerations into play in more everyday situations. As such, melancholy can be considered an aesthetic (...) emotion per se. In this paper, I critically examine the various aspects of Brady and Haapala’s account, then present an alternative analysis of melancholy and its aesthetic relevance. (shrink)

English summary: Thinking about God is theology's main task and the philosophy of religion's most noble. Like almost no other theologian and philosopher of religion, Ingolf U. Dalferth's devotion to it has made the paradigms of current philosophical and theological theory construction fruitful. God, in whom people believe and place their trust, is revealed as the First and the Last, as the beginning without end, and the end that renews everything. This Festschrift's twenty-four studies pick up from Dalferth's work by (...) thinking about God in their own way. The richness of the questions they pose, the plurality of the answers, and the diversity of the religious-philosophical and theological perspectives affirm the worthiness of thinking God. German description: Gott zu denken, ist die zentrale Aufgabe der Theologie und die vornehmste der Religionsphilosophie. Wie kaum ein anderer Theologe und Religionsphilosoph hat sich Ingolf U. Dalferth dieser Aufgabe gewidmet und dafur die aktuellen Paradigmen philosophischer und theologischer Theoriebildung fruchtbar gemacht. Gott, an den Menschen glauben und auf den sie ihre Hoffnung setzen, kommt dem Denken als Erstes und Letztes in den Blick, als Anfang, der noch kein Ende gefunden hat, und als Ende, das alles neu macht.Die vierundzwanzig Studien dieser Festschrift nehmen Dalferths Beitrage auf, indem sie je auf ihre Weise Gott nachdenken. Der Reichtum der von ihnen diskutierten Fragestellungen, die Pluralitat der Antworten und die Vielfalt der religionsphilosophischen und theologischen Perspektiven bekraftigen die Denkwurdigkeit Gottes. (shrink)

Each many-sorted theory can be converted to an unsorted theory. But this conversion procedure is not uniquely determined, leading to a dilemma: which unsorted theory captures the content of the corresponding many-sorted theory?

Exploration and colonization of the universe await, but Earth‐adapted biological humans are ill equipped to respond to the challenge. Machines have gone farther and seen more, limited though they presently are by insect‐like behavioral inflexibility.