Einleitung. Auftakt ; Welt, Anschauung, Weltanschauung : Begriffshorizonte für Musik ; Weltanschauung und Kunst ; Der Begriff "Weltanschauung" ; Zur Konzeption des Buches : Ästhetisch-kulturelle Inbilder der Moderne ; Ästhetische und gesellschaftlische Moderne -- Gemeinschaft. Eine Idee und ihre Korruption : zur Einführung ; Das Finale von Beethovens neunter Symphonie -- Bildung. Anagogische Formationen : zur Einführung ; Symphonische Mythen bei Franz Liszt ; Musiklyrische Schicksalsformen bei Johannes Brahms -- Religion. Religion, Nation, Kunst : zur Einführung ; Geistliche Weltanschauungmusik von (...) Bach, Mendelssohn Bartholdy und Brahms ; Konfessionelle Markierungen bei Max Reger ; Verheißung und Erlösung im Bühnenweihfestspiel Parsifal -- Heldentum. Im Ausgang von der Eroica : zur Einführung ; Totenfeier und Gedächtniskultur bei Wagner und Mahler ; Diskursnormen bei Richard Strauss und Max Reger ; Kommunismus gegen Nationalsozialismus : Ideologien im Kampf um Deutschland -- Liebe. Destruktion und Kosmogonie : zur Einführung ; Frau Minne in Wagners Tristan und Isolde ; Lyric-Energien bei Schönberg und Zemlinsky ; Schöpfung aus Liebe : Gustav Mahlers Faust-Komposition in der Achten Symphonie -- Allnatur. Von "Natur" bis "All" : zur Einführung ; Nietzsche-Spiegelungen mit Delius, Strauss und Mahler ; Der Atem des Monismus bei Schönberg und Webern ; Der Gesang der Planeten in Kosmos-Musik Langgaards und Hindemiths. (shrink)

The eminent mathematical physicist Sir Hermann Bondi once said: “There is no more to science than its method, and there is no more to its method than Popper has said.” Indeed, many regard Sir Karl Raimund Popper the greatest philosopher of science in our generation. Much of what Popper “has said” refers to physics, but physicists, generally speaking, have little knowledge of what he has said. True, Popper's philosophy of science and, in particular, his realistic interpretation of quantum mechanics (...) deviates considerably from the generally accepted doctrine. But as Popper, rightly I think, points out, it is precisely the proliferation of divergent theories which promotes the growth of scientific knowledge; it would be a danger for physics if physicists were dogmatically tied to a single theory or would not test their theory against alternatives. It is for this purpose that, on the occasion of the nonagenarian celebration of Popper's birthday, the present essay has been written. (shrink)

Theodor W. Adornos Jargon der Eigentlichkeit (1963) gehört zu den umstrittensten Texten der Kritischen Theorie. Während der Titel inner- und außerhalb der akademischen Debatte längst zu einem geflügelten Wort mutiert ist, steht diesem die Kenntnis des Inhalts diametral gegenüber. Zumeist wird die Schrift als eine Polemik gegen Martin Heidegger abgehandelt, die zu einer 'philosophischen Kommunikationsverweigerung' Hermann Mörchen) zwischen Frankfurt und Freiburg geführt habe. Plattitüden dieser Art verkennen jedoch den ideologiekritischen Charakter der Streitschrift. Adornos Kritik am neudeutschen Jargon richtet sich (...) keineswegs primär gegen Heidegger, sondern bezieht sich auf ein breites gesellschaftliches Phänomen. Sie hat ihren Ursprung bereits in den 1920er-Jahren in der Kritik Siegfried Kracauers an der Bibel-Übersetzung von Martin Buber und Franz Rosenzweig. Ziel des Sammelbandes ist es, den Jargon der Eigentlichkeit jenseits akademischer Departementalisierungen zu erschließen und auf die Aktualität von Adornos Kritik hinzuweisen. (shrink)

The book is divided into three sections. The first provides a general historical overview for the Jewish thought that follows. The second summarizes the variety of basic kinds of popular, positive Jewish commitment in the twentieth century. The third and major section summarizes the basic thought of those modern Jewish philosophers whose thought is technically the best and/or the most influential in Jewish intellectual circles. The Jewish philosophers covered include Spinoza, Mendelssohn, Hermann Cohen, Martin Buber, Franz Rosenzweig, Mordecai Kaplan, (...) and Emil Fackenheim. The text includes summaries and a selected bibliography of primary and secondary sources. (shrink)

The article explores a range of motifs in the writing of the Austrian émigré novelist and essayist Hermann Broch, that point to themes in the sociological thought of Max Weber. Although explicit citations of Weber’s name appear rarely in Broch’s writings, the thematic and stylistic contents of Broch’s first novel of 1930-1 The Sleepwalkers indicate a plethora of ways in which the Austrian author engages with ideas he can only have first assimilated by means of a more or less (...) conscious programme of reading in texts by Weber and by other thinkers of the same milieu and generation, including Wilhelm Dilthey and Heinrich Rickert. Most notably in the ‘Excursus on the Disintegration of Values’, in Part III of The Sleepwalkers, Broch elaborates what might be seen as a certain poetic extension of the Weberian vision of modernity in terms of rationalization, disenchantment and the fragmentation of value-spheres. (shrink)

Sehr geehrte Frau Henry-Hermann. In Fortsetzung meiner vor zwei Jahren erschienene[n] Studie über die geschichtliche Entwicklung der Quantenmechanik arbeite ich jetzt an einer Arbeit, die die begriffsgeschichtliche Entwicklung der Interpretationen dieser Theorie zum Thema hat.

Eine Seereise von 10 Tagen von Bremen nach New York hat mir nun endlich die erwünschte Gelegenheit gegeben, mich mit Ihrer Broschüre „Die naturphilosophischen Grundlagen der Quantentheorie“ zu beschäftigen. Es läge nahe, mit der Antwort das Erscheinen Ihrer Veröffentlichung in den „Naturwissenschaften“ abzuwarten, von der mir Dr. Berliner, der hier an Bord ist, erzählt. Aber wer weiss, ob ich drüben in U.S.A. sobald zum Schreiben komme.

Sehr verehrte Frau Professor! Für Ihr ausführliches Schreiben vom 23. März bin ich Ihnen sehr zum Danke verbunden. Ich glaube, dass ich jetzt Ihre Gedankengänge nachvollziehen kann. Trotzdem kann ich noch nicht alle Ihre Behauptungen akzeptieren. Wenn Sie erlauben, würde ich, um Missverständnisse zu vermeiden, einfach den Gedankengang auf English niederschreiben, ungefähr so, wie ich es im Manuskript reinschreiben würde. Bitte, teilen Sie mir mit, ob ich Ihre Ausführungen richtig darstelle. In deutscher Sprache werde ich meine Zwischenbemerkungen bringen.

Music, art, and poetry were profound forces in Hermann Cohen’s thought. If we attempt to comprehend this philosopher, whose name is synonymous with the School of Marburg, that small charming town in Hesse from which Kant’s works and influence spread abroad like the magic of an irresistible melody, then we are forced to appreciate those lovers of music and art that brought him the friendship of the violinist Joseph Joachim, the admiration of painters such as Max Liebermann, Lenid Pasternak, (...) the father of Boris, and others whose names are now distant from us. European culture is alive in philosophy, not merely as illustrative references, but as the achievements of the mind devoted to reason and the power of imagination. This culture was not simply created by a mind that ignored the senses. The body was appreciated as the source of subtle and artistic movement, its power to build and form depended upon the grace and delicacy of the hands, sound awakened in us the inexhaustible dimension and possibilities of communication and relationship, sight the sensitivity to colors, to a variety of architectural forms that evoke a sense of beauty and sublimity by their effect and receptivity, taste and touch cultivate form and allow us to receive and be receptive with a heightened sense of delicacy and appreciation allowing form to be given to us in indescribable and unexpected ways. Through the senses we develop that intimacy with others that the mind can only define and analyze but never feel. Cohen has come forth from his detractors and even from his admirers as the distant and unapproachable “professor” of a forgotten philosophical “system.” He did his service in Kant’s army of interpreters adding volumes of interpretation and appreciation to the old master. Here he paid his dues to his profession and university. Cohen was a cultured man, a deeply sensitive individual, a fine product of artistic sensitivity and generosity. When he turned to the arts, when he moved to music, to religion, to social activity, the humaneness of his personality overcame the professor in him; it showed that tenderness for human relationship, that deep respect for love that Cohen found in his beloved Wolfgang Amadeus Mozart, whose operas he believed reflected a sensitivity to moral and aesthetic values. (shrink)

Music, art, and poetry were profound forces in Hermann Cohen’s thought. If we attempt to comprehend this philosopher, whose name is synonymous with the School of Marburg, that small charming town in Hesse from which Kant’s works and influence spread abroad like the magic of an irresistible melody, then we are forced to appreciate those lovers of music and art that brought him the friendship of the violinist Joseph Joachim, the admiration of painters such as Max Liebermann, Lenid Pasternak, (...) the father of Boris, and others whose names are now distant from us. European culture is alive in philosophy, not merely as illustrative references, but as the achievements of the mind devoted to reason and the power of imagination. This culture was not simply created by a mind that ignored the senses. The body was appreciated as the source of subtle and artistic movement, its power to build and form depended upon the grace and delicacy of the hands, sound awakened in us the inexhaustible dimension and possibilities of communication and relationship, sight the sensitivity to colors, to a variety of architectural forms that evoke a sense of beauty and sublimity by their effect and receptivity, taste and touch cultivate form and allow us to receive and be receptive with a heightened sense of delicacy and appreciation allowing form to be given to us in indescribable and unexpected ways. Through the senses we develop that intimacy with others that the mind can only define and analyze but never feel. Cohen has come forth from his detractors and even from his admirers as the distant and unapproachable “professor” of a forgotten philosophical “system.” He did his service in Kant’s army of interpreters adding volumes of interpretation and appreciation to the old master. Here he paid his dues to his profession and university. Cohen was a cultured man, a deeply sensitive individual, a fine product of artistic sensitivity and generosity. When he turned to the arts, when he moved to music, to religion, to social activity, the humaneness of his personality overcame the professor in him; it showed that tenderness for human relationship, that deep respect for love that Cohen found in his beloved Wolfgang Amadeus Mozart, whose operas he believed reflected a sensitivity to moral and aesthetic values. (shrink)

Max Weber (1864-1920), generally known as a founder of modern social science, was concerned with political affairs throughout his life. The texts in this edition span his career and include his early inaugural lecture The Nation State and Economic Policy, Suffrage and Democracy in Germany, Parliament and Government in Germany under a New Political Order, Socialism, The Profession and Vocation of Politics, and an excerpt from his essay The Situation of Constitutional Democracy in Russia, as well as other shorter writings. (...) Together they illustrate the development of his thinking on the fate of Germany and the nature of politics in the modern western state in an age of cultural 'disenchantment'. The introduction discusses the central themes of Weber's political thought, and a chronology, notes and an annotated bibliography place him in his political and intellectual context. (shrink)

Bd. 1. Die Gegenwart.--Bd. 2. T.1. Der Leib. T.2. Der Leib im Spiegel der Kunst.--Bd. 3. Der Raum. T.1. Der liebliche Raum. T.2. Der Gefühlsraum. T.3. Der Rechtsraum. Praktische Philosophie. T.4. Das Göttliche und der Raum. T.5. Die Wahrnehmung.--Bd. 4. Die Person.--Bd. 5. Die Aufhebung der Gegenwart.

Michael Goldhaber, who popularized the term the attention economy, said of the US Capitol insurrection: “It felt like an expression of a world in which everyone is desperately seeking their own audience and fracturing reality in the process. I only see that accelerating.” If we don’t do something about this, American democracy may not survive. For when there is no longer any common ground of evidence and reason, history shows that misinformation will eventually overwhelm public discourse and authoritarianism can take (...) over. That is precisely what dictators across the world gleefully anticipate will happen in the US. The Biden administration could combat this by establishing a digital fairness doctrine for the twenty-first century. This would not mean setting up a government agency as the arbiter of truth. The purpose of such a doctrine is simply to preserve the possibility of a functioning national discourse on critical issues of public interest. It would not run afoul of First Amendment free speech guarantees, given that it would do nothing to block speech itself. In fact, it would expand and enrich national conversations, by preventing echo chambers prone to systematic bias. (shrink)

Hermann Deuser, international renommierter Theologe, Religionsphilosoph und Fellow am Max-Weber-Kolleg der Universitat Erfurt, hat im Februar 2016 seinen 70. Geburtstag gefeiert. Diesem Anlass widmen die Herausgeber mit dem vorliegenden Band eine Sammlung von Aufsatzen, in denen sich namhafte Weggefahrten und Kollegen aus dem In- und Ausland zu zentralen Aspekten von Deusers Denken, insbesondere seinen jungeren und jungsten Arbeiten zum Verhaltnis von (Natur-)Wissenschaft und Theologie bzw. Religion, programmatisch und im Detail aussern. Es handelt sich folglich nicht um eine Festschrift im (...) ublichen Sinne, sondern um eine Anthologie von Originalbeitragen, die ausschliesslich oder zumindest an prominenter Stelle Deusers substantielle Beitrage zur theologischen und religionsphilosophischen Gegenwartsdebatte konstruktiv-kritisch wurdigen und weiterdenken. Mit Beitragen von:Wolfgang Achtner, Stefan Alkier, Svein Aage Christoffersen, Ingolf U. Dalferth, Hermann Deuser, Hans-Gunter Heimbrock, Eilert Herms, Hans Joas, Matthias Jung, Markus Kleinert, Melanie Kohlmoos, Gesche Linde, Dietmar Mieth, Michael Moxter, Robert Cummings Neville, Lukas Ohly, Martin Schmuck, Heiko Schulz, Saskia Wendel, Catherina Wenzel, Knut Wenzel. (shrink)

Evolutionary accounts of the origin of human morality may be speculative to some extent, but they contain some very plausible claims, such as the claim that ethics evolved as a response to the demands of group living. Regarding the phenomenon of moral progress, it has been argued both that it is ruled out by an evolutionary approach, and that it can be explained by it. It has even been claimed that an evolutionary account has the potential to advance progress in (...) the moral domain. This paper explores the complex relationship between evolutionary explanations of morality and the possibility of moral progress. It seeks to answer the question as to what these explanations are able to tell us about the possibility of moral progress and the ways in which such progress can be achieved. It is argued that evolutionary explanations can inform moral education and other forms of moral enhancement, and that increased evolutionary knowledge figures among the changes in the circumstances of morality that can lead to moral progress. Evolutionary explanations can show us certain limits to the possibility for humans of progressing morally as well as certain enabling conditions. It is argued that both aspects – enhancement and changes in the circumstances – are equally important for the achievement of moral progress. This is illustrated by means of two examples of areas in which moral progress seems possible: our relationship towards the distant poor and our relationship towards non-human animals. (shrink)

Outlines of Metaphysic - dictated portions of the lectures of Hermann Lotze is an unchanged, high-quality reprint of the original edition of 1884. Hansebooks is editor of the literature on different topic areas such as research and science, travel and expeditions, cooking and nutrition, medicine, and other genres. As a publisher we focus on the preservation of historical literature. Many works of historical writers and scientists are available today as antiques only. Hansebooks newly publishes these books and contributes to (...) the preservation of literature which has become rare and historical knowledge for the future. (shrink)

This is a book that no one but Weyl could have written--and, indeed, no one has written anything quite like it since.