1. Th. Die Grundlage des Naturrechts.--2. Th., 1. Stück. Abhandlungen zur Grundlage des Naturrechts. 2. Stück. Das reine Sachenrecht.--3. Th., 1. Stück. Das Personenrecht.

In the moral and spiritual vacuum left in Russia by the fall of the Soviet Union in 1989-1991, some of the thinkers who first opposed the Leninist revolution of 1917 have come to a new prominence, and among these is the religious philosopher Nikolai Berdyaev (1874-1948). He expressed a passionate protest against the revolution and was clearly the most comprehensive contemporary critic of the revolutionary project from a Christian perspective. From his consistently religious perspective he foresaw with precision much (...) of the inhuman and tyrannical potential of the revolutionary project. (shrink)

Excerpt from Philosophische Anmerkungen und Abhandlungen zu Cicero's Büchern von den Pflichten 3um fiewtilc bitbbtt lann w bienen, me Qicero de n. 1. Von (einen berben großem 930rgdmern in ber ä3mbfamleit. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. (...) In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

From the contents: Hoelderlins Trennung von Fichte (Sven Juergensen).- Die Deduktion der Philosophie nach Fichte und Friedrich von Hardenberg (Frank Ruehling).- Fruehromantische Subjektkritik (Christian Iber).- Das Verhaeltnis des Selbst zu Gott in Fichtes Wissenschaftslehre (Akira Omine).- Das Wir in der spaeten Wissenschaftslehre (Urs Richli).- Etre et Apparition selon la doctrine de la science de 1812 (Miklos Veto).

Johann Gottlieb Fichte gehört zweifellos zu den dunklen Autoren der rechtsphilosophischen Tradition, der, von wenigen Ausnahmen abgesehen, in den letzten Jahren und Jahrzehnten keine nennenswerte rechtsphilosophische Bearbeitung erfahren hat. Wie Cesa ganz zu Recht anmerkt, birgt die mangelnde wissenschaftliche Behandlung dieses hermetischen Systemdenkers über Staat und Recht die immanente Gefahr seiner Banalisierung und daran anschließend seiner Polemisierung bis hin zum politischen Missbrauch durch den Zeitgeist mit sich, der bekanntlich nur der Herren eigner Geist ist. Der geradezu notwendiger Zugang zum (...) ebensolchen Missverstehen der politisch-philosophischen Lehre Fichtes besteht in der Missachtung der metaphysischen Dimension seines Denkens über Staat und Recht. Diese Dimension stellt unbezweifelbar große Anforderungen an den Fichte Studierenden, aber es muss auch gelten, dass eine fundamentalphilosophische Konzeption nicht schon deshalb falsch wird, weil kaum jemand bereit scheint, sich ihr angemessen zu nähern. (shrink)

Der Beitrag diskutiert die Rezeption des Werks von Friedrich Heinrich Jacobi in den philosophischen und theologischen Debatten der sogenannten ‚Sattelzeit der Moderne‘. Vor dem Hintergrund von Jacobis Kritik am Gottesbegriff der rationalen Philosophie werden Johann Gottlieb Fichtes und Friedrich Schleiermachers Neubestimmungen von Religion und Gott thematisiert. Dabei zeigt sich, dass es in den Kontroversen über die göttlichen Dingen um die Sinngrundlagen einer sich modernisierenden Gesellschaft und Kultur geht.

Der Philosoph Adolf Lasson blickt auf einen der wichtigsten Vertreter des Deutschen Idealismus: Johann Gottlieb Fichte. Lasson diskutiert Fichtes Lehre und ordnet sie in die Denkströmungen der Zeit ein. Im Fokus seiner Arbeit steht jedoch Fichtes Verhältnis zu Kirche und Staat, das er kritisch hinterfragt. Sorgfältig bearbeiteter Nachdruck der Originalausgabe von 1863.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Das Begreifen des Unbegreiflichen, Philosophie, und Religion bei Johann Gottlieb Fichte 1800-1806Dorothea WildenburgChristoph Asmuth. Das Begreifen des Unbegreiflichen, Philosophie, und Religion bei Johann Gottlieb Fichte 1800-1806. Stuttgart/Bad Cannstadt: frommann-holzboog, 1999. Pp. 411. DM 118.00."God is neither One nor Many... all these predicates are suited only to finite natures, not for the Incomprehensible... Yet if we attribute even one of them to Him, it is all the (...) same no matter which; the error is always the same, that one wants to comprehend the Incomprehensible." These remarks of the Verantwortungsschrift gegen die Anklage des Atheismus (1799) indicate a main concern of Fichte's later philosophy. This is the problematical relation between the "Absolute" or "God" as origin and principle of all knowing on the one hand, and the possibility of comprehending the Absolute on the other. The Absolute, as knowing, is always finite and differentiated within itself. Asmuth's purpose is to clarify this relation in Fichte.The chief emphasis of this book lies on the presentation and interpretation of two later writings, Die Anweisung zum seeligen Leben (1806) and the Wissenschaftslehre 18042, the second of three series of lectures on the Wissenschaftslehre held in Berlin. Another important [End Page 288] topic is the relationship between strictly philosophical and popular writings, because the Anweisung belongs to Fichte's popular texts, while the Wissenschaftslehre 18042 is a scholarly or scientific one. Asmuth shows that the methodological difference between the popular and the scientific approach is based on the structure of the Wissenschaftslehre, which for Fichte is always situated between realism and idealism: "The popular is the real form of lecturing; the scholarly, the ideal form" (18).The work thus covers a whole thematic complex, which the author presents in its multiple entanglements: He discusses the topic of Comprehending the Incomprehensible, asking whether and how the unity of the Absolute and the differences of knowing are compatible, and how this topic is connected with the relation between popular philosophy and Wissenschaftslehre. He links this question in turn to the methodological standpoint in the Wissenschaftslehre, thus its realism and idealism.In the first three of seven chapters the work turns to religion, thus toward the "real" side of knowing, to popular philosophy. At first Asmuth deals with this subject historically, presenting Fichte's assessment of popular lecturing and showing that it was for Fichte realistic and corresponding to "ordinary knowing" (47). After representing Fichte's position within its historical context, he provides a detailed analysis of the Anweisung, emphasizing its rational character and rejecting any mystical interpretation, such as he finds in Edith Düsing's recent publications, for example (68). The task of religion is not, Asmuth points out, to clarify the relation between concept and what is incomprehensible, but rather merely to state this relation factually: "Religion conceives the relation of finite and absolute... in its That" (112). Fichte does not separate religion from Wissenschaftslehre. They are both complementary accesses to the Absolute, but not of equal value: "Thinking in its constitutive function remains predominant." (121)After the representation of Fichte's view of Christianity, we find (chapters IV-VI) the discussion of the Wissenschaftslehre, the "ideal" side of knowing. The discussion starts with the problem of appropriate terminology. Taking Fichte's difficult language as the occasion to ask whether it is possible in principle to seek through language the "pre-linguistic An sich of what has been thought (des Gedachten)" (164), he tries to make clear how the problem of language can be used to explain Fichte. Yet it remains unclear whether language as such can be used to explain the fact that Fichte's texts themselves are partly "cryptic." The fact that the Absolute cannot be attained through language does not itself provide a sufficient reason for incomprehensible writing.The fifth and sixth chapter contain a philosophical-historical analysis of the Wissenschaftslehre 18042. Asmuth argues against Wolfgang Janke and Michael Brüggen that the Wissenschaftslehre proper does not start before lecture 15. The preceding lectures, which Asmuth considers as Propraedeutics, serve only as preparation for the Doctrine of Truth, which is finally followed by the Phenomenology. The Propraedeutics... (shrink)

Karl Rahners philosophischer Denkweg ist massgeblich von Thomas von Aquin, Kant, Marechal und Heidegger markiert und lasst sich mit dem Begriff Transzendentalphilosophie charakterisieren. Die transzenden- tale Frage als epochale Frage neuzeitlicher Philosophie weist sich als eine Denkform in Rahners Theologie aus, die ihre Parallelen schon bei einem fast vergessenen Denker des Deutschen Idealismus hat: Johann Gottlieb Fichte. Der Verfasser belegt diese These exemplarisch am Beispiel der Gotteslehre.".

InhaltVorwort SiglenverzeichnisJakub KLOC-KONKOLOWICZ: »Jeder wird Gott« – Zur Erfüllung des Gesetzes und zumStatus des handelnden Ich Claus DIERKSMEIER: Über die Wirtschaftstheorie in Fichtes Rechtslehre von 1812 Bernhard JAKL: Recht und Zwang in Fichtes Rechtslehre von 1812 Bärbel FRISCHMANN: Fichte über den Rechtsstaat als Sozialstaat Christian STADLER: Dimensionen und Wandlungen des Fichteschen Rechtsbegriffes im Vergleich Jena – Berlin C. Jeffery KINLAW: Law, Morality and Bildung in the 1812 Rechtslehre Claude PICHÉ: L’instauration d’un ordre juridique juste d’après Fichte Gaetano RAMETTA: Das (...) Problem der Souveränität in Fichtes Staatslehre Carla De PASCALE: Fichte und die Verfassung des Vernunftreichs Roberta PICARDI: »Sittliche Natur« und Geschichte beim frühen und späten Fichte Takao SUGITA: Das Nationale in Fichtes Spätwerk Makoto TAKADA: Zur Umwandlung der Staatslehre des späten Fichte Nele SCHNEIDEREIT: Der Diskurs der Moderne in J. G. Fichtes Staatslehre Virginia LÓPEZ-DOMÍNGUEZ: Die Staatslehre von 1813 oder der Kampf der Aufklärung gegen den politischen Irrationalismus der Romantiker zur Verteidigung einer christlich-revolutionären SozialutopieGiovanni COGLIANDRO: »Der Begriff sey Grund der Welt« – Die Sittenlehre 1812 und die letzten Darstellungen der Wissenschaftslehre Max MARCUZZI: La ligne moraleBjörn PECINA: Die affektive Vermittlung. Deutungs- und affekttheoretische Dimensionen der späten Religionsphilosophie FichtesWolfdietrich SCHMIED-KOWARZIK: Religion der Vernunft aus den Quellen des Christentums. Zur Religionsphilosophie im Spätwerk Fichtes Wilhelm G. JACOBS: Der Gottesbegriff in den »Thatsachen des Bewußtseyns« von 1810/11 als Übergang zur Wissenschaftslehre in specie. (shrink)

Inhalt: Thomas Sören HOFFMANN: »… eine besondere Weise, sich selbst zu erblicken«: Zum systematischen Status der Natur nach Fichte. Christian STADLER: Der Transzendentalphilosophische Rechtsbegriff und seine systematische Begründungsleistung. Katja V. TAVER: Fichte und Arnold Gehlen. Fichtes Philosophie des Rechts von 1796 und 1812 im Fokus von Arnold Gehlens philosophischer Anthropologie. Jean-Christophe MERLE: Fichtes Begründung des Strafrechts. Manfred GAWLINA: Verhalten als Synthesis von Recht und Gesinnung. Zur Auseinandersetzung zwischen Kant, Fichte und Hegel. Carla DE PASCALE: Fichte und die Gesellschaft. Carla (...) AMADIO: Die Logik der politischen Beziehung. Christiana SENIGAGLIA: Die Bestimmung des Bürgers beim späten Fichte. Ferenc L. LENDVAI: Stellung und Spuren einer Sozialethik in Fichtes Philosophie. Teil I: Die Stellung einer Sozialethik in Fichtes Philosophie. Judit HELL: Stellung und Spuren einer Sozialethik in Fichtes Philosophie. Teil II: Die Spuren einer Sozialethik in Fichtes Philosophie. Wladimir Alexejevic ABASCHNIK: Das Konzept des geschlossenen Handelsstaates Fichtes in der Rezeption von Vassilij Nasarovic Karasin. Karl HAHN: Die Relevanz der Eigentumstheorie Fichtes im Zeitalter der Globalisierung unter Berücksichtigung Proudhons und Hegels. Hans HIRSCH: Fichtes Planwirtschaftsmodell als Dokument der Geistesgeschichte und als bleibender Denkanstoß. (shrink)

Inhalt: TEIL I Dominik SCHMIDIG: Sprachliche Vermittlung philosophischer Einsichten nach Fichtes Frühphilosophie. Thomas Sören HOFFMANN: Die Grundlage der gesamten Wissenschaftslehre und das Problem der Sprache bei Fichte. Jere Paul SURBER: Fichtes Sprachphilosophie und der Begriff einer Wissenschaftslehre. Holger JERGIUS: Fichtes »geometrische« Semantik. TEIL II Günter MECKENSTOCK: Beobachtungen zur Methodik in Fichtes Grundlage der gesammten Wissenschaftslehre. Hartmut TRAUB: Wege zur Wahrheit. Zur Bedeutung von Fichtes wissenschaftlich- und populär-philosophischer Methode. Jürgen STAHL: System und Methode - Zur methodologischen Begründung transzendentalen Philosophierens in Fichtes (...) »Begriffsschrift«. Kunihiko NAGASAWA: Eine neue Möglichkeit der Philosophie nach der Grundlage der gesammten Wissenschaftslehre. Teil III Katsuaki OKADA: Der erste Grundsatz und die Bildlehre. Hisang RYUE: Die Differenz zwischen »Ich bin« und «Ich bin Ich«. Christian KLOTZ: Der Ichbegriff in Fichtes Erörterung der Substantialität. Alois K. SOLLER: Fichtes Lehre vom Anstoß. Nicht-Ich und Ding an sich in der Grundlage der gesamten Wissenschaftslehre. Eine kritische Erörterung. Heinz EIDAM: Fichtes Anstoß. Anmerkungen zu einem Begriff der Wissenschaftslehre von 1794. Virginia LÓPEZ-DOMÍNGUEZ: Die Deduktion des Gefühls in der Grundlage der gesammten Wissenschaftslehre. Reinhard LOOCK: Gefühl und Realität. Fichtes Auseinandersetzung mit Jacobi in der Grundlage der Wissenschaft des Praktischen. TEIL IV Marek SIEMEK: Wissen und Tun. Zur Handlungsweise der transzendentalen Subjektivität in der ersten Wissenschaftslehre Fichtes. Daniel BREAZEALE: Der fragwürdige »Primat der praktischen Vernunft« in Fichtes Grundlage der gesamten Wissenschaftslehre. Marcin POREBA: Das Problem der transzendentalen Freiheit in semantischer Formulierung. Giuseppe DUSO: Absolutheit und Widerspruch in der Grundlage der gesamten Wissenschaftslehre. Manuel JIMÉNEZ-REDONDO: Der Begriff des Grundes in Fichtes Wissenschaftslehre. TEIL V Helmut GIRNDT: Das »Ich« des ersten Grundsatzes der Grundlage der gesamten Wissenschaftslehre in der Sicht der Wissenschaftslehre von 18042. Josef BEELER-PORT: Zum Stellenwert der Grundlage aus der Sicht von 1804. Eine Interpretation des Wechsels von analytisch-synthetischer und genetischer Methode in 5 der Grundlage. (shrink)

Christoph Asmuth’s Das Begreifen des Unbegreiflichen is one of the most comprehensive and advanced studies yet of the development and character of Fichte’s philosophy between 1800 and 1806. Asmuth’s detailed and yet very accessible analysis, which is the published version of his doctoral thesis, focuses particularly on the second 1804 lecture series of the Science of Knowledge and upon the 1806 Way Towards the Blessed Life. It lays particular emphasis upon Fichte’s philosophy of religion, and upon Fichte’s assessment of his (...) thought with regard to Christian doctrine. A fundamental concern of this study is Fichte’s idiosyncratic examination of the activity of thinking, and how the thinking can become aware of the absolute. Asmuth also aims at providing the reader with a comprehensive account of the Science of Knowledge as the thinking’s enquiry into itself and into its foundation. The comprehending of the incomprehensible precisely as the incomprehensible is the crucial act of thinking for Fichte, for the incomprehensible cannot be understood but precisely as incomprehensible. Asmuth examines the genesis of this act by a performance of Fichte’s Science of Knowledge. It is the act in which knowing which tends to know something, nihilates itself. It leads progressively to absolute Reason, pure Being, light, or God as the absolute immanence and the essential Being of thinking. (shrink)

Aus dem Inhalt: Christian HANEWALD: Absolutes Sein und Existenzgewissheit des Ich. - Marina A. PUSCHKAREWA: Der Begriff der nicht offenbaren Tatigkeit und Fichtes Grundlage der gesammten Wissenschaftslehre. Frank WITZLEBEN: Wer weia? Eine Re-Interpretation der Theorie der Handlung und des Wissens in Fichtes Wissenschaftslehre von 1794. - Diogo FERRER: Die pragmatische Argumentation in Fichtes Wissenschaftslehre 1801/1802.".

In lieu of an abstract, here is a brief excerpt of the content:246 HISTORY OF PHILOSOPHY f~ntlSetifr ~uftanbebrtn~en, [o,ba{~hie @i~e~t heeler~anbluu~ ~uaIet~ bee ~[u~e[t bee ~emu~tfein~ (~m ~e~riffe eiuer ~inie)i[t, u,b baburd~a[rerer[t em Dbieft (el, be[timmter ~a,,m) erfannt r0irb.") The notion of constructing a concept is a technical one for Kant ("r ~e@rlffabet f on ft r u i r en, beiflt: hie i~m focre[p0nblereube ~In [ c @a u u,@ a ~ c i o ~i bar[tdlen." Op. cit., B741)--to (...) construct a concept of space would be to produce a representation of a determinate region of space in accordance with some determining principle. 9Maimon, Salomon (1753-1800): Self-educated philosopher from Lithuania who appeared on the Berlin scene in the later 1780's. His Versuch ~ber die Transzendentalphilosophie (1790) was a critical study of the Kritik der reinen Vernunft; Kant had already seen some of it in manuscript, sent to him by Marcus Herz. In his letter of May 26, 1789 (~362), he describes to Herz how he had been on the point of returning the manuscript unread, with a note saying that he was too busy, but that on glancing at it he had realized its quality and had seen that none of his opponents had understood the Kritilc as well as had M. u Herz, Marcus (1747-1803): Student and subsequently close friend of Kant's. Medical doctor and, from 1786, Professor of Philosophy in Berlin. i Selle, Christian Gottlieb (1748-1800) : Medical doctor in Berlin, involved in experiments in animal magnetism. Kiesewetter regarded the experiments as fraudulent, but absolved S. of complicity. J Berlinische Monatr A liberal journal, founded in 1783, in which Kant frequently published. The editor in question was Johann Erich Biester (1749-1816), who was also Librarian of the Royal Library inBerlin. k Elsner, Christoph Friedrich (1749-1820): Professor of Medicine at K6aigsberg, who attended Kant in his final illness. A FURTHER NOTE ON PAUL MARHENKE'S "THE PHENOMENALISTIC INTERPRETATION OF KANT'S THEORY OF KNOWLEDGE" IN AN INTRODUCTORY NOTE to a paper, "The Phenomenalistic Interpretation of Kant's Theory of Knowledge," which was found in the effects of the late Paul Marhenke, Professor of Philosophy at the University of California, Berkeley, and which was printed in the April, 1964 issue of this Journal I mentioned that an intensive inquiry failed to reveal when this paper was written or for what occasion. I have recently received a note from Professor Jacob Loewenberg, Professor Emeritus in the Department of Philosophy at Berkeley, informing me that the paper was written while Paul Marhenke was a student at Berkeley and was written for Professor Loewenberg's Seminar on Kant, during the session of 192526. Professor Loewenberg writes that "the seminar dealt with certain selected topics crucial in or growing out of the Critique of Pure Reason. Among those who in addition to Paul were in the seminar, I remember distinctly (largely because of their superior performance) Donald C. Williams and the late A. P. Ushenko. I am not quite sure whether or not Philip Wiener was also enrolled." University o] California, San Diego A YRD-~[STROLL A I~EPLY TO WALTER KAUFMANN WALTER KAUFMANN,in his article, "Nietzsche in the Light of his Suppressed Manuscripts" 1 converts a review of Erich F. Podach's book, Friedrich Nietzsche's 1This Journal, II, 2 (Oct., 1964), pp. 205-225. NOTES AND DISCUSSIONS 247 Werke des Zusammenbruchs into a bitter personal attack on Podach and an even more vitriolic assault on me. Every author and scholar is entitled to his own opinion, and had Kaufmann soberly stated his case by simply announcing that, to his mind, the re-editing of Nietzsche's works according to the genuine manuscripts now available in Weimar has not changed one iota of the true character of the philosopher's last books, then his efforts would certainly have been unexceptionable. Prof. Kaufmann could simply have said, "Much ado about nothing! Podach's findings will, by no means, alter the image of Nietzsche among philosophers. Period." Indeed, this is precisely what Kaufmann's elaborate tirades and invectives come to if one reduces them to their... (shrink)

Utjecajni Allgemeines Gelehrten-Lexicon Christiana Gottlieba Jöchera u svom trećem svesku sadržava natuknicu o filozofu Frani Petriću. Izuzevši dvojbe o mjestu rođenja, Jöcherovi su podaci točni, ali oskudni. Da bi se ustanovilo kojim je podacima raspolagao ili mogao raspolagati njemački leksikograf, proučeni su Jöcherovi izvori. Od njih devet, koje je Jöcher popisao na kraju svoje natuknice o Petriću, njemački se leksikograf poslužio samo djelom Les Eloges des hommes savans Antoinea Teissiera i drugim izdanjem rječnika Dictionaire historique et critique Pierra Baylea. Najstariji (...) i najmlađi među Jöcherovim izvorima, Elogia illustrium Belgii scriptorum Auberta Le Mirea i Mémoires Jean-Pierrea Nicerona, nemaju ni retka o Petriću. Ostalih pet Jöcherovih izvora sadržavaju vrijedne podatke o Petriću, ali se Jöcher njima nije poslužio.The third volume of the authoritative Allgemeines Gelehrten-Lexicon , compiled by Christian Gottlieb Jöcher, contains an entry on the philosopher Frane Petrić. Apart from Petrić’s obscure place of birth, Jöcher’s data, if scarce, are correct. In order to establish the information that had been or may have been available to the German lexicographer, Jöcher’s sources have been traced. Out of the nine sources Jöcher listed at the end of his entry on Petrić, the German lexicographer consulted only the work Les Eloges des hommes savans by Antoine Teissier and the second edition of the Dictionaire historique et critique by Pierre Bayle. The oldest and most recent among Jöcher’s sources, Elogia illustrium Belgii scriptorum by Aubert Le Mire and Mémoires by Jean-Pierre Niceron, make no reference to Petrić. Although the remaining five sources contain valuable information on Petrić, Jöcher failed to consult them. (shrink)

Kant's brief ‘Postscript of a Friend’ serves as a peculiar coda to his life work. The last of Kant's writing to be published during his lifetime, it is both a friendly endorsement of Christian Gottlieb Mielcke's newly competed Lithuanian–German and German–Lithuanian Dictionary and a plea in Kant's own name for the preservation of minority languages, Lithuanian in particular. This support for minority languages has no visible precedent in his earlier writings, in which national, civic and linguistic identities and (...) associated loyalties tend to overlap. Indeed, Kant's understanding of the commonwealth as nation-state seems predicated on the fact or myth of ethnic and linguistic unity and homogeneity. The same apparent lack of precedent also applies to the Nachschrift's singling out as a people of peculiar civic merit of the Lithuanians, who are not otherwise mentioned in any of Kant's published or unpublished writings. The work thus raises an obvious question: why does Kant devote his last published work to a topic and cause in which he does not seem to have taken much earlier interest? (shrink)

In all three of his major works on moral philosophy, Kant conceives of moral obligation, moral permissibility, and moral impermissibility in decidedly modal terms, namely in terms of moral necessity, moral possibility, and moral impossibility respectively. This terminology is not Kant’s own, however, but has a rather long history stretching back to a group of Spanish Jesuit theologians in the early seventeenth century, and it was used in two contexts: first, in the context of divine and human action to explain (...) how volition can be both metaphysically and physically free and yet morally necessary, and second in a deontic context to refer to moral obligation, permissibility, and impermissibility. In this paper, my first and primary aim is to sketch the way in which four of Kant’s most important German predecessors, namely Leibniz, Christian Wolff, Alexander Gottlieb Baumgarten, and Christian August Crusius, used the language of moral necessity, possibility, and impossibility in both the context of action and obligation. My second, more limited aim is to suggest that Kant’s use of these terms can be clarified by taking this background into consideration. (shrink)

Around 1800, Johann Gottlieb Fichte's primary circle of recipients consisted not only of philosophers, but above all of theologians, religiously engaged laymen, educators, writers and caricaturists, medical practitioner, civil servants and lawyers. The entire reception in post-Kantian philosophy is limited to the years between 1792 and 1810. This period can be divided into two phases: namely the phase up to 1799, in which Fichte acquired students and followers, and the phase from 1799 onwards, in which Fichte's reception was related (...) to the atheism controversy. The discussion about Fichte began to wane in 1810, so that Beneke even claimed in 1833 that Fichte's philosophy "must be regarded as completely lost". Among others, the paper reports on Fichte's disciples such as August Ludwig Hülsen, Johann Gottfried Immanuel Berger, Johann Baptist Schad and sympathisers of Fichte such as Johann Christian Gottlieb Schaumann, Friedrich Immanuel Niethammer, Gottlieb Ernst Mehmel, and Johann Neeb. (shrink)

The chapter provides a brief survey of the moral views of some of the main writers advocating rationalist conceptions in philosophical ethics in Eighteenth-Century Britain and Germany, prior to Reid and Kant: Samuel Clarke, William Wollaston, John Balguy, Richard Price, Christian Wolff (along with his adversary Christian August Crusius), Alexander Gottlieb Baumgarten.

blurb from publisher: "In Apperception and Self-Consciousness in Kant and German Idealism, Dennis Schulting examines the themes of reflexivity, self-consciousness, representation and apperception in the philosophy of Immanuel Kant and German Idealism more widely. Central to Schulting’s argument is the claim that all of human experience is inherently self-referential and that this is part of a self-reflexivity of thought, or what is called transcendental apperception, a Kantian insight that was first apparent in the work of Christian Wolff and came (...) to inform all of German Idealism. In a rigorous text suitable for students of German philosophy and upper-level students of metaphysics, epistemology, moral and political philosophy, and aesthetics courses, the author establishes the historical roots of Kant’s thought and traces it through to his immediate successors Karl Leonhard Reinhold, Johann Gottlieb Fichte and Georg Wilhelm Friedrich Hegel. He specifically examines the cognitive role of self-consciousness and its relation to idealism and places it in a clear and coherent history of rationalist philosophy." . (shrink)

No one in philosophy has paid much attention to the virtue of honesty in recent years. Here is a trait for which it is easy to find consensus that it is a virtue, and furthermore, a very important virtue. It also has obvious relevance to what we see going on in contemporary politics, for instance, or in sports, the entertainment world, and education. Yet as far as I can tell, only one article in a philosophy journal has appeared in several (...) decades which discusses this virtue at any length. -/- In this chapter I have two central aims: (i) to sketch some of the conceptual parameters of the virtue of honesty in general, as well as its subordinate virtues, and then (ii) to draw on leading work in psychology to determine, at least in a preliminary way, whether we should think that most people instantiate this virtue or not. (shrink)

Unternehmen sind nicht nur wirtschaftliche, sondern auch politische Akteure. Vor allem aber sind sie entgegen verbreiteter Ansichten auch moralische Akteure, das heißt, sie sind grundsätzlich fähig, den moralischen Standpunkt einzunehmen, auch wenn sie dies in der Praxis selten tun. Daraus erwächst eine politische und moralische Verpflichtung: Auch für Unternehmen gelten die Menschenrechte als moralischer und rechtlicher Maßstab, daran müssen sich ihr Handeln und erst recht ihr Unterlassen messen lassen. Christian Neuhäuser zeigt mit beeindruckenden philosophischen Mitteln und anhand exponierter Beispiele (...) unternehmerischen Handelns, inwiefern und inwieweit Unternehmen moralisch zur Rechenschaft gezogen werden können. Dies hat weitreichende philosophische, ethische und nicht zuletzt politische Konsequenzen. (shrink)

Keine ausführliche Beschreibung für "Reflexion und Gefühl" verfügbar.

When can or should citizenship be granted to prospective members of states? When can or should states withdraw citizenship from their existing members? In recent decades, political philosophers have paid considerable attention to the first question, but have generally neglected the second. There are of course good practical reasons for prioritizing the question of when citizenship should be granted—many individuals have a strong interest in acquiring citizenship in particular political communities, while many fewer are at risk of denationalization. Still, loss (...) of membership in a political community is a practice with a long history that continues to take place today. -/- Concerns about national security have recently led several liberal democratic states to pass, strengthen or consider legislation that would empower their governments to denationalize certain persons.] At the international level, formal norms governing denationalization are vague and generally toothless, and there are no international legal norms that restrict denationalization to citizens who hold another citizenship or wish to take up citizenship elsewhere (Worster, 2009). So it is important to determine whether there are conditions under which denationalization can be morally justified and, if so, what those conditions are. We shall argue that while denationalization is ordinarily impermissible, there is a class of crime committed by citizens that may render it not only permissible, but a fitting response on the part of the state. (shrink)

This essay considers and evaluates recent results and arguments from classical chaotic systems theory and non-relativistic quantum mechanics that pertain to the question of whether our world is deterministic or indeterministic. While the classical results are inconclusive, quantum mechanics is often assumed to establish indeterminism insofar as the measurement process involves an ineliminable stochastic element, even though the dynamics between two measurements is considered fully deterministic. While this latter claim concerning the Schrödinger evolution must be qualified, the former fully depends (...) on a resolution of the measurement problem. Two alleged proofs that nature is indeterministic, relying, in turn, on Gleason's theorem and Conway and Kochen's recent 'free will theorem', are shown to be wanting qua proofs of indeterminism. We are thus left with the conclusion that the determinism question remains open. (shrink)

Die folgende Untersuchung ist eine Antwort auf die Frage nach dem Ort des 'Irrationalisten' Johann Gottfried Herder innerhalb des Kontinuums der Aufklärung. Aus dem Inhalt: I. Ästhetik als Desiderat der Gnoseologie A. Gottfried Wilhelm Leibniz B. Christian Wolff C. Alexander Gottlieb Baumgarten II. Herders Ästhetik-Kritik A. Herders Kritik der Philosophie der "Wortwelten" B. Herders Auseinandersetzung mit Baumgarten III. Herders Ästhetik-Entwurf A. Zum Konzept der Prägnanz B. Haptik und Skulptur, Optik und Malerei C. Poesie - Phantasie und Dichtungsvermögen IV. (...) Herders Entwurf einer Geschichtsphilosophie A. Der Status der Geschichtsphilosophie B. Aisthesis und Geschichte. (shrink)

Although research to date has helped in important ways to shed light on the penetration of Burke’s Enquiry into the German-language area, a comprehensive treatment of this reception as a process distinguished not only by changes over time, but also characterized by regional variations, remains lacking. Based on the lectures on aesthetics by August Gottlieb Meißner at Prague University in the late eighteenth and early nineteenth centuries, the paper seeks to illuminate this underexposed regional aspect. The first phase of (...) the reception of the Enquiry took place especially in Berlin immediately after its publication in London in 1757. The second phase can be located mainly in the northern maritime centres of German culture, particularly Königsberg, Riga, Hamburg as well as Copenhagen. Christian Garve’s translation, published anonymously by Hartknoch in Riga in 1773, and Kant’s Critique of Judgement constitute two peaks of north-German interest in Burke’s Enquiry. The intense reception of the Critique of Judgement within German aesthetics around and after 1800 subsequently led to the polemic with the British author becoming a part of Idealist interpretations for the next few decades. Outlining the three centres of the German reception of Burke’s Enquiry begs the question which of them should be connected with Meißner’s remarks concerning Burke’s ideas. Leipzig is presented as another important German-language centre disseminating knowledge of Burke’s Enquiry, especially in the first half of the Seventies, moreover the decisive intermediary for the penetration of the Enquiry into the south-German Roman Catholic areas, Prague in particular. (shrink)

Christian Georg Martin offers an argumentative reconstruction of the whole work, reading it as a critical ontology, namely as the attempt to abstract from all presuppositions and to immanently unfold conceptual determinations characterizing ...

Avantgarde in Halle: The Invention of Aesthetics and the Aestheticization of Christianity. The foundation of scholarly aesthetics by the Halle philosopher Alexander Gottlieb Baumgarten and Georg Friedrich Meier in the middle of the 18th century took place within a milieu that was shaped by both pietism and the Enlightenment. Martin Fritz demonstrates that aesthetics in Halle itself can be considered a synthesis of pietism and Enlightenment ideas. The sensualization of basic Christian concepts is of eminent relevance for these (...) aesthetics, in order to reinvent the pietistic striving for intensive religious experiences through such „aestheticization.“ The romantic idea of „Kunstreligion“, which continues to be significant in cultural life today, is also based on this programmatic notion of aestheticization. Building on this historical background, this article’s concluding systematic considerations argue for a theological revaluation of pertinent contemporary cultural phenomena. (shrink)

During the eighteenth century, German philosophers wrote on a broad range of topics in moral philosophy: from meta-ethical issues such as the nature of obligation, to elaborate systems of normative ethics (often in the form of a doctrine of duties to self, others, and God), to topics in applied ethics such as the permissibility of the death penalty and censorship. Moral philosophy was also intimately related to the modern natural law tradition at the time, as well as to discussions taking (...) place in theology and psychology, to name only a few other disciplines. As a result, it is often hard to isolate eighteenth-century German moral philosophy without addressing a whole host of other philosophical subjects. There are nonetheless certain central topics that were discussed by nearly every major figure of the period and which therefore serve as a window into how German philosophers approached moral philosophy during the eighteenth century. In this chapter I illustrate that one such topic is the principle of morality; namely what philosophers took to be the supreme norm at the foundation of judging actions to be morally good or evil. As we will see, although several figures approached this principle in a broadly similar way by identifying “perfection” as the central concept at work, they differ considerably with respect to important details. Furthermore, certain common threads reveal themselves: philosophers differ not only with respect to the content of the principle, but also with respect to the way in which it can be derived, how particular duties can in turn be derived from the supreme principle, and how the principle can be formulated. I begin by outlining Christian Wolff’s influential principle of perfection (Section 1), followed by a consideration of Alexander Gottlieb Baumgarten’s subtle revision of this principle (Section 2) and Christian August Crusius’s theological alternative (Section 3). I then briefly consider the impact that the reception of eighteenth-century British philosophy had on German moral philosophy during the second half of the eighteenth century (Section 4), before considering Moses Mendelssohn’s and Immanuel Kant’s answers to the 1763 Prize Essay Question (Section 5) and Johann August Eberhard’s unique mixture of rationalism and empiricism from the early 1780s (Section 6). I conclude (Section 7) with a brief discussion of Kant’s approach to the principle of morality and the principle of happiness proposed against it by his early empiricist critics. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Primacy of Christ: The Patristic Patrimony in Joseph Ratzinger/Benedict XVI's Analogy in Theology by Vincent C. AnyamaRoland MillarePrimacy of Christ: The Patristic Patrimony in Joseph Ratzinger/Benedict XVI's Analogy in Theology by Vincent C. Anyama (Eugene, OR: Pickwick, 2021), xii + 263 pp.In the famous dispute between Erich Przywara and Karl Barth, Przywara held the view that the analogy of being is the "formal principle of Catholic thought," whereas (...) Barth maintained the position that the analogy of being is the "invention of the Antichrist." The recent work of Fr. Vincent Anyama presents how the theology of Joseph Ratzinger, with this emphasis on the primacy of Christ, under the influence of the Church Fathers, contributes to the discussion revolving around the role of analogy within theology. Gottlieb Söhngen, one of Ratzinger's mentors and teachers, had appeased Barth with his argument of a Christocentric "analogia entis within an analogia fidei" (2–3). Anyama argues that Ratzinger has taken up the mantle of his mentor in appropriating his Christocentric synthesis of the analogy of faith and reason via his study of Augustine. The unique contribution of Anyama's work is that his study of Ratzinger takes the reader beyond the typical presentation of Ratzinger as an Augustinian and Bonaventurian theologian. Anyama's work engages the patristic influence of Origen, Gregory of Nyssa, Clement of Alexandria, Irenaeus, Tyconius, Justin Martyr, and Maximus the Confessor in addition to the significance of Augustine in Ratzinger's theology.Anyama's study is concerned with addressing Ratzingerian scholarship in two different areas. First, he wants to address what is an inadequate assessment of the patristic influence upon Ratzinger's theology in the scholarship of Peter Fletcher and Peter Kucer. Second, he intends to address varying questions relating to Ratzinger's use of analogy in the work of Peter McGregor, Justin Kizewski, Peter Kucer, and Gabino Bilbaco (235). Anyama explicitly notes that he relies upon a "hermeneutic of continuity" that is limited to the continuity between the patristic heritage and Ratzinger's theology (13). Anyama limits the scope of his study on Ratzinger's use of analogy by adopting the patristic categories utilized by Justin Kizekski in work God-Talk: (1) faith and reason, (2) image and participation, and (3) God-talk (12). These categories will frame the structure for part two of the book (chapters 3–5), whereas the first part of the book (chapters 1–2) focuses on the general patristic understanding of analogy and the Church Fathers quoted by Ratzinger.Jesus Christ is the Incarnation of the logos of the Father. The Church Fathers use "wisdom" and logos in reference to both philosophy and the Christian faith. In the thought of Origin, Christ is the one unique Logos, [End Page 307] who is both the source and ultimate end of the many words (logoi) of natural reason (26). As the eternal Logos, Jesus Christ is the consummate Image, whereas the human person is an "image of the Image" via the rational soul in the theology of Clement of Alexandria (33–34). This line of patristic thought will become important later on in Anyama's work as he addresses the theme of the primacy of Christ within Ratzinger's thought. Creation in the image of God is distinct from the notion of likeness to God within much of patristic thought. In the thought of Irenaeus and other Fathers, likeness is "understood as assimilation of creatures into God," which is a participation of the creature in the life of God via the gift of grace and the life of the Spirit (46–47). The notions used by the Fathers, which are underscored by Anyama, are the identification of reason as "seeds of wisdom" (Origen) and "Seeds of the Word" (Justin Martyr). The analogy between pre-Christian philosophy and the Christian faith will be a frequent theme in the writings of Ratzinger, who will begin his inaugural lecture at the University of Bonn with an insightful reflection upon the God of philosophy and the God of faith.When Anyama begins the second part of the book, he focuses on the thought of Bonaventure because of the prominent influence he... (shrink)

Inhalt: Klaus DÜSING: Strukturmodelle des Selbstbewußtseins. Ein systematischer Entwurf. Christian KLOTZ: Reines Selbstbewußtsein und Reflexion in Fichtes Grundlegung der Wissenschaftslehre. Hans-Peter FALK: Existenz und Licht. Zur Entwicklung des Wissensbegriffs in Fichtes Wissenschaftslehre von 1805. Akira OMINE: Das Problem der Reflexion bei Kierkegaard und Fichte. Erich HEINTEL: Zum Problem des "Ich" als "daseiende Transzendentalität". Von David Hume zu Ernst Mach und dem "Wiener Kreis". Günter ZÖLLER: Bestimmung zur Selbstbestimmung: Fichtes Theorie des Willens. VERMISCHTE BEITRÄGE. Richard SCHOTTKY†: Staatliche Souveränität und individuelle (...) Freiheit bei Rousseau, Kant und Fichte. DOKUMENTE. Erich FUCHS: Reinhold und Fichte im Briefwechsel zweier Jenenser Studenten 1793/94. Erich FUCHS: Aus dem Tagebuch von Johann Smidt. Klaus VIEWEG: Johann Gottlieb Fichte, Weimar und Rußland. Ein neu aufgefundener Brief Fichtes an den Weimarer Geheimen Rat Wilhelm Ernst Friedrich Freiherr von Wolzogen vom 19. November 1803. REZENSIONEN. (shrink)