This work is for scholars, researchers and students in history and philosophy of science focusing on Logical Empiricism and analytic philosophy (of science). It provides historical and systematic research and deals with the influence and impact of the Vienna Circle/Logical Empiricism on today's philosophy of science. It also explores the intellectual context of this scientific philosophy and focuses on main figures and peripheral adherents.

Until quite recently, mind-body dualism has been regarded with deep suspicion by both philosophers and scientists. This has largely been due to the widespread identification of dualism in general with one particular version of it: the interactionist substance dualism of Réné Descartes. This traditional form of dualism has, ever since its first formulation in the seventeenth century, attracted numerous philosophical objections and is now almost universally rejected in scientific circles as empirically inadequate. During the last few years, however, renewed attention (...) has begun to be paid to the dualistic point of view, as a result of increasing discontent with the prevailing materialism and reductionism of contemporary scientific and philosophical thought. Awareness has grown that dualism need not be restricted to its traditional form and that other varieties of dualism are not subject to the difficulties commonly raised against Descartes' own version of it. -/- Interest in these alternative versions of dualism is growing fast today, because it seems that they are capable of capturing deep-seated philosophical intuitions, while also being fully consistent with the methodological assumptions and empirical findings of modern scientific work on the human mind and brain. The object of this book is to provide philosophers, scientists, their students, and the wider general public with an up-to-date overview of current developments in dualistic conceptions of the mind in contemporary philosophy and science. (shrink)

The definitive scholarly edition and new translation of all three versions of Hölderlin’s poem, The Death of Empedocles, and his related theoretical essays.

David Friedrich Strauss is a central figure in 19th century intellectual history. The first major source for the loss of faith in Christianity in Germany, his work Das Leben Jesu was the most scandalous publication in Germany during his time. His book was a critique of the claims to historical truth of the New Testament, which had been the mainstay of Protestantism since the Reformation. As the father of unbelief, his critique of Christianity preceded that of Nietzsche, Marx, (...) Feuerbach, and Schopenhauer. His views imposed a harsh fate upon him - he was persecuted for his beliefs by religious and political authorities and was denied employment in the university and government, forcing him to live as a free-lance writer. He led a wandering and isolated life as an outcast. Here, Frederick C. Beiser studies the intellectual development of Strauss and recounts his fate, which began in faith as a young man but finally ended in unbelief. (shrink)

Annotation. A new translation of Schelling's Die Philosophie der Kunst, 1859 with extensive commentary by the translator, Douglas W. Stott. Annotation copyrighted by Book News, Inc., Portland, OR.

This book is a collection of secondary essays on America's most important philosophic thinkers—statesmen, judges, writers, educators, and activists—from the colonial period to the present. Each essay is a comprehensive introduction to the thought of a noted American on the fundamental meaning of the American regime.

This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections (...) in the preservation process, and hope you enjoy this valuable book. ++++ The below data was compiled from various identification fields in the bibliographic record of this title. This data is provided as an additional tool in helping to ensure edition identification: ++++ Friedrich Heinrich Jacobi's Werke: Bd. David Hume Uber Den Glauben Oder Idealismus Und Realismus: Ein GesprAch. Uber Die Unzertrennlichkeit Des Begriffes Der Freyheit Und Vorsehung Von Dem Begriffe Der Vernunft. Etwes, Das Lessing Gesagt Hat: Ein Commentar Zu Den Reisen Der PAbste. Anhang Zu Dem...; Volume 2 Of Friedrich Heinrich Jacobi's Werke; Friedrich Von Roth Friedrich Heinrich Jacobi, Johann Georg Hamann, Friedrich von Roth, Friedrich KOppen G. Fleischer d. jUng, 1815. (shrink)

An introduction and translator's note by translator Peter Preuss are included in the text.

Each contributor to this book has used personal experience as the basis from which to frame his individual sociological perspectives. Because they have personalized their work, their accounts are real, and recognizable as having come from 'real' persons, about 'real' experiences. There are no objectively-distanced disembodied third person entities in these accounts. These writers are actual people whose stories will make you laugh, cry, think, and want to know more.

David Hume wurde am 26. April 1711 zu Edinburgh als der zweite Sohn Joseph Hume's oder Home's, Herrn auf Ninewells, in der Grafschaft Berwickshire geboren. Er verlor seinen Vater bald, genoss jedoch durch die liebevolle Sorgfalt ...

The present thesis takes its original impetus from the author's conviction that the German philosophy of the "Goethezeit" represents a peak of metaphysical insight and achievement comparable with the original flowering of European philosophical thought in the age of Plato and Aristotle. Until recently, it was fashionable to regard Kant and Hegel as the two 'giants' of this second flowering and to consign other philosophers, such as Fichte and Schelling, to the role of supporting figures. However, in recent years, the (...) pioneer efforts of such scholars as Walter Schulz, plus the interest shown by modern philosophers such as Martin Heidegger, have drawn attention to depths in the philosophy of Schelling which had been ignored by the leading exponents of Idealist philosophy, due to their sympathy for the ideas of Kant and/or Hegel. In addition, again due partly to the insights of Heidegger, there has developed a realisation among ever widening circles that Friedrich Holderlin was also one of these 'giants' of metaphysics. His strictly philosophical works are limited in number and in length. However, his contribution cannot be measured in terms of quantity: I would maintain, and have tried to show in the present work, that it was his original insight and inspiration which formed the basis for all of Schelling's work as of the late 1790's. In the process, I have followed Holderlin 's thought back to what I see as its roots: the ideas of the Presocratics, early Plato and Kant's third "Kritik'.'. (shrink)

Reading the New Nietzsche is devoted to a comprehensive analysis of the four most important and widely read of Nietzsche's works. After a largely biographical introduction, a chapter is devoted to each work. Read in succession they give an overall philosophical account of Nietzsche's thought.

Chulpforta, 1862 -- Napoleon III as president -- Saint-just -- Two-poem cycle two kings -- Louis the sixteenth -- Louis the fifteenth -- Agonistic politics, 1871-1874 -- The Greek state, 1871 -- On the future of our educational institutions, third lecture, February 27th, 1872 -- Homer's contest -- Untimely meditations -- David Strauss : the confessor and the writer, 1873 -- Schopenhauer as educator, 1874 -- The free spirit, 1878-1880 -- Human, all too human : a book for free (...) spirits, 1878 -- Miscellaneous maxims and opinions, 1879 -- The wanderer and his shadow, 1880 -- The campaign against morality, 1881-1885 -- Dawn of day thoughts on the prejudices of morality, 1881 -- The joyful wisdom, 1882 -- Thus spoke Zarathustra : a book for everyone and no one, 1883-1885 -- On the new idol -- On the rabble -- On the Tarantulas -- On old and new law tablets -- Conversation with the kings -- Nachlass fragments, 1883-1885 -- Aristocratic radical, 1886-1887 -- Beyond good and evil : prelude to a philosophy of the future, 1886 -- The joyful wisdom, book v, 1887 -- On the genealogy of morals : a polemical tract, 1887 -- First essay, good and evil, good, and bad -- Second essay, guilt, bad conscience, and related matters -- Third essay, what do ascetic ideals mean? -- Nachlass fragments, 1885-1887 -- The antichrist, 1888 -- Twilight of the idols : or how one philosophises with a hammer, 1888 -- Morality as anti-nature -- The improvers of mankind -- What the Germans lack -- Skirmishes of an untimely man -- The antichrist : a curse on Christianity, 1888 -- Ecce homo : how one becomes what one is, 1888 -- Why I am so wise -- Why I write such good books -- The case of Wagner : a musician's problem -- Why I am a destiny -- Nachlass fragments, 1887-1888. (shrink)

Este repertorio registra los artículos sobre Nietzsche que se encuentran en la Hemeroteca de la Biblioteca Central de la Pontificia Universidad Católica del Perú. El listado abarca las publicaciones existentes hasta el primer semestre del 2003.

This scholarly edition is the first extensive English translation of Jacobi's major literary and philosophical classics. A key but somewhat eclipsed figure in the German Enlightenment, Jacobi had an enormous impact on philosophical thought in the later part of the eighteenth century, notably the way Kant was received And The early development of post-Kantian idealism. Jacobi's polemical tract Concerning the Doctrine of Spinoza in Letters to Herr Moses Mendelssohn propelled him to notoriety in 1785. This work, As well as (...) class='Hi'>David Hume on Faith, or Idealism and Realism, Jacobi to Fichte, And The novel Allwill, Is included in George di Giovanni's translation. In a comprehensive introductory essay di Giovanni situates Jacobi in the historical and philosophical context of his time, and shows how Jacobi's life and work reflect the tensions inherent in the late Enlightenment. (shrink)

Alexander Bogdanov’s first work of philosophy, Basic Elements of the Historical View of Nature, was fundamentally influenced by Friedrich Engels. As a Marxist philosopher seeking to elaborate a comprehensive, systematic, and scientific worldview appropriate for worker–students, Bogdanov found inspiration in Engels’s Anti-Dühring, which provided him with his monist conception of being and his ‘historical view of nature’ and pointed him toward three critical elements of his work: the monism of motion, Spinoza’s naturalist and determinist system, and Charles Darwin’s conception (...) of natural selection. Bogdanov’s overall goal was to demonstrate that in nature, life, the psyche, and society there is no such thing as self-generated motion; all change occurs because of external action. For the individual and for society this means that existence determines consciousness, and societies evolve as a result of their struggle for existence, which is manifested first and foremost in labor. (shrink)

This volume presents an English translation of Nietzsche's Unzeitgemasse Betrachtungen or, Unfashionable Observations. The common impulse that links up these four essays is Nietzsche's attitude towards all mainstream and popular movements that constituted contemporary European, and especially German culture. The work offers the foundations for Nietzsche's whole philosophy, prefiguring both his characteristic philosophical style and many of the major ideas he develops in his later writings.

In this article, I aim to demonstrate that in Die Bedeutung der Tragödien Friedrich Hölderlin (1770-1843) takes distance from the Aristotelian interpretation of Tragedy. In this fragment, the poet suggests this literary genre should be understood on the bases of the notion of paradox and on how this concept relates to the tragic hero. In order to prove this, I first clarify what the German poet means when he proposes paradox as the easiest way to understand Tragedy. Second, I (...) highlight the correlations between the assertions of this text and Hölderlin’s former stances about Tragedy in the Grund zum Empedokles, the Anmerkungen zum Oedipus and the Anmerkungen zur Antigonä. Finally, I argue that the approach regarding paradox is evidence of the distance Hölderlin took from the Aristotelian definition of Tragedy as mimesis of an action. (shrink)