Hence, there is still controversy over which of the two versions of the deduction deserves priority and whether indeed any distinction between them can be maintained that would go beyond questions of presentation and involve the structure of the proof itself. Schopenhauer and Heidegger held that the first edition alone fully expresses Kant's unique philosophy, while Kant himself, as well as many other Kantians, have only seen a difference in the method of presentation.
In this collection comprising four of his most influential essays, Henrich proves himself unique in the conjunction of philosophical acumen, insight, and originality that he brings to Kant interpretation.
This is a collection of four essays on aesthetic, ethical, and political issues by the pre-eminent Kant scholar in Germany today, perhaps best known for rekindling interest in the great classical German tradition from Kant to Fichte.
This collection of essays by one of the foremost Kant scholars of our time is a welcome and timely addition to the literature. Henrich is a very prolific scholar, and the lack of English translations of most of his works may account in some measure for the fact that there has been surprisingly little sustained engagement with them by Anglo-American scholars, especially those working on Kant’s ethics. It is to be hoped that this volume will help provoke such an engagement.
In a series of studies over the last 30 years, Henrich has shown that Hölderlin played a decisive role in the development of philosophy from Kant to Hegel. This book includes six of Henrich's most important essays on Hölderlin.
Chisholm's two theories of self-consciousness (before and after 1976) are interpreted and evaluated as well motivated, powerful and instructive attempts to avoid circularities while preserving the phenomenon. They are criticised because of correlative shortcomings: The essentialistic theory allows only the formulation and the ascription of self-consciousness in the first person perspective; the second (epistemic) theory is restricted to the ascription of self-consciousness to others. The first theory suffers furthermore from a hidden circularity whereas the second needs an extension that leads (...) into an infinite regress. (shrink)
Tugendhat erklärt Mystik als Weg aus den Leiden, die Folgen der in der propositionalen Sprachform begründeten Selbstzentrierung des Menschen sind. Seine Erklärungen des Selbstverhältnisses des Menschen werden kritisiert. Die Mystik ist auch nicht primär als Leidensüberwindung zu verstehen, sondern aus Weisen der Konzentration in das Selbstsein, deren Ergebnis für sich erstrebenswert ist. Sie führen zugleich zu einer Distanz gegenüber den Lebensinteressen und zu einem veränderten Bild von der Zugehörigkeit des Menschen zu einem Ganzen, das ihn einbegreift.
Hegel’s friendship with Hoelderlin ended in silence. In all of Hegel’s work the name Hoelderlin does not once occur. Wherever he is mentioned in letters, Hegel gives only a scant reply. The period of their association, dominated by the “ideals of adolescence,” seemed as far removed to Hegel—who had developed the Idea into a philosophical system of knowledge —as Hoelderlin himself, silenced by madness. Were it not for scholarly research, we would know nothing about what they had in common.
The International Hegel Association accepts as its members philosophers who have published on Hegel and his historical environment or on philosophical problems that have reference to Hegel’s philosophy. Every second year it announces a colloquium at which approximately fifty specialists can take part. Every sixth year an international congress takes place which is open to the general public. The last international congress on ‘Is Systematic Philosophy Possible?’ met in Stuttgart from May 28th to May 30th, 1975. The next colloquium on (...) ‘Schelling and Hegel in Jena, the ultimate formation of Hegel’s System’ will take place in Nizza in 1977. Members of the association will receive a News-letter and will be able to order the supplementary series to the Hegel-Studien at a reduced rate. The annual membership fee is DM 25, -. Applications for membership can be mailed to the President, Professor Dieter Henrich, Philosophisches Seminar, Universität 69 Heidelberg, Marsiliusplatz 1. (shrink)
This paper wishes to establish some connections with the intentions that have informed the project of the philosophy of the subject. This project has especially been represented by the work of Fichte, although today it is important to make it relevant to contemporary philosophical problems and issues. A renewed philosophy of the subject must not risk being exposed to the fundamental critique, so eloquently formulated by Heidegger, that, like Fichte's work, it can begin once again from the conviction that we (...) can lead a human life only on the basis of acts of the universal objectification of everything there is and on the basis of an act of self-empowerment. This paper proposes that a renewed philosophy of the subject has to try to bring itself into harmony with our experience and awareness of human limitations and ambivalence. (shrink)
Chisholm's two theories of self-consciousness are interpreted and evaluated as well motivated, powerful and instructive attempts to avoid circularities while preserving the phenomenon. They are criticised because of correlative shortcomings: The essentialistic theory allows only the formulation and the ascription of self-consciousness in the first person perspective; the second theory is restricted to the ascription of self-consciousness to others. The first theory suffers furthermore from a hidden circularity whereas the second needs an extension that leads into an infinite regress.