The Löwenheim-Hilbert-Bernays theorem states that, for an arithmetical first-order language L, if S is a satisfiable schema, then substitution of open sentences of L for the predicate letters of S...

Dans cet essai, nous voudrions contribuer à offrir une compréhension adéquate de l’usage par Quine du prédicat de vérité dans la formulation des lois logiques. L’enjeu est central : puisque la « logique poursuit la vérité dans l’arbre de la grammaire » en généralisant sur des phrases exemplifiant la même structure logique au moyen du prédicat de vérité, commettre un contresens sur ce point, c’est se rendre incapable de comprendre adéquatement la relation interne entre logique et vérité. La méthode adoptée (...) consiste à corriger certaines confusions répandues au sujet de la relation entre logique, vérité et montée sémantique. (shrink)

C. I. Lewis’s distinction between the given and the concept is often exposed as the key element of his treatment of the problem of intentionality in that the given and the concept would be necessary and sufficient conditions for objective purport. Such an account nonetheless offers a truncated picture of Lewis’s treatment of the problem of intentionality. The best way to appreciate this verdict is to state the predicament this account is confronted with: If the distinction between the given and (...) the concept apparently leads to a version of the same problem it was designed to address, how could it be the key element contributing to answering the problem of intentionality? Indeed, according to Lewis, the given and the concept are mutually independent so that prima facie nothing guarantees that concepts are applicable to the given. The difficulty is what Lewis calls “the problem of the a priori”: how to guarantee that our concepts can be imposed upon a content of experience which is independent and not yet given? This is a version of the problem that Kant’s Transcendental Deduction addresses: How can categories, as subjective conditions of experience, be objectively valid? A natural question is then: How does Lewis address the problem of the a priori? The main purpose of this essay is then to investigate how C. I. Lewis’s addresses the problem of the a priori and to contribute to restoring an appropriate understanding of Lewis’s conceptual pragmatism. (shrink)

The aim of this article is to restore the radicality of W. V. O. Quine's argument against deviant logics, as found in Philosophy of Logic. The objective of this argument is to expose the emptiness of the concept of deviant logic, i.e., its nonsense. To give an account of this requires taking the full measure of the anti-psychological dimension of Quine's argument. Thus, I try to show that Quine's most radical challenge does not consist in pointing out to the deviant (...) logician that changing logical laws means changing the meaning of logical constant terms. (shrink)

This essay aims to explore the significance of Hilary Putnam’s reflections on the division of linguistic labor by putting them into contrast with those of Gareth Evans. Whereas Putnam’s reflections purport to uncover neglected aspects of the contribution of social environment to the meaning and the reference-fixing of conceptual terms, Evans’s reinterpretation of the division of linguistic labor results in obliterating its antisubjectivist and instrumentalist dimension. The crux of the disagreement between Putnam and Evans on the significance of the division (...) of linguistic labor lies in Evans endorsing, while Putnam rejects, the principle of discrimination—a generalization of what Evans calls “Russell’s principle.”. (shrink)

Nous traduisons, pour la première fois en langue française, l’essai célèbre de Clarence Irving Lewis (1883-1964), « A pragmatic conception of the a priori » (1923). Cette traduction est précédée d’une introduction revenant sur les deux moments argumentatifs clés de la refonte par Lewis des notions d’a priori et de catégorie : (1) la critique des conceptions traditionnelles de l’a priori et de la manière dont elles comprennent les deux éléments constitutifs du concept d’a priori, à savoir la nécessité et (...) l’indépendance à l’égard de l’expérience ; (2) l’alternative que C. I. Lewis élabore en lieu et place de ces conceptions et qui peut être entendue comme une conception tout à la fois pratique et pragmatique de l’a priori et des catégories. C’est la pièce angulaire du pragmatisme conceptuel élaboré dans le maître ouvrage de C. I. Lewis, Mind and the World Order (1929) qui se trouve ainsi élucidée. (shrink)

Quando consideramos a extensão da obra dramática de Richard Wagner, não causa estranheza que seus textos teóricos sejam praticamente desconhecidos. No entanto, um de seus escritos, intitulado Beethoven, influenciou decisivamente a elaboração de um livro famoso, hoje considerado um capítulo importante da história da estética, O nascimento da tragédia. Este artigo pretende analisar este escrito de Wagner na intenção de desvendar o que pode ter sido tão determinante na leitura que Nietzsche fez dele, e que o levou ao (...) ponto de citá-lo de modo efusivo no primeiro prefácio da sua obra de estréia, dedicado àquele que, até então, era seu grande mestre e amigo e, como veremos, uma influência não só musical, mas também teórica. (shrink)

We provide a retrospective of 25 years of the International Conference on AI and Law, which was first held in 1987. Fifty papers have been selected from the thirteen conferences and each of them is described in a short subsection individually written by one of the 24 authors. These subsections attempt to place the paper discussed in the context of the development of AI and Law, while often offering some personal reactions and reflections. As a whole, the subsections build into (...) a history of the last quarter century of the field, and provide some insights into where it has come from, where it is now, and where it might go. (shrink)

This edited collection explores the philosophy of Clarence Irving Lewis through two major concepts that are integral to his conceptual pragmatism: the a priori and the given. The relation between these two elements of knowledge form the core of Lewis's masterpiece Mind and the World-Order. While Lewis's conceptual pragmatism is directed against any conception of the a priori as constraining the mind and experience, it also emphasizes the inalterability and the unavoidability of the given that remains the same through any (...) interpretation of it by the mind. The essays in this volume probe Lewis's new account of the relation between the a priori and the given in dialogue with other notable figures in 20th-century philosophy, including Carnap, Friedman, Goodman, Putnam, Quine, Russell, Sellars, and Sheffer. C.I. Lewis: The A Priori and the Given represents a focused treatment of a long-neglected figure in 20th-century American philosophy. (shrink)

La publication scientifique des Œuvres Complètes de Henri de Lubac se poursuit. Avec La Prière du Père Teilhard de Chardin (lère éd. 1964, 2e éd. 1968), nous pouvons relire une œuvre fort importante, même si elle n’a pas eu la notoriété de La Pensée religieuse du P. Teilhard de Chardin et si elle n’a pas suscité les mêmes assauts polémiques. L’homogénéité du volume est clairement assurée puisque figurent également Teilhard missionnaire et apologiste (1966) et une série d’articles souvent plus..

This edited collection explores the philosophy of Clarence Irving Lewis through two major concepts that are integral to his conceptual pragmatism: the a priori and the given. The relation between these two elements of knowledge form the core of Lewis’s masterpiece _Mind and the World-Order_. While Lewis’s conceptual pragmatism is directed against any conception of the _a priori_ as constraining the mind and experience, it also emphasizes the inalterability and the unavoidability of the given that remains the same through any (...) interpretation of it by the mind. The essays in this volume probe Lewis’s new account of the relation between the a priori and the given in dialogue with other notable figures in 20 th -century philosophy, including Carnap, Friedman, Goodman, Putnam, Quine, Russell, Sellars, and Sheffer. _C.I. Lewis’s Conceptual Pragmatism_ __represents a focused treatment of a long-neglected figure in 20 th -century American philosophy. (shrink)

O ensaio trata da IV Consideração Extemporânea, Tichard Wagner em Bayreuth, onde Nietzsche, num momento de tensão, procura compreender o sentido do grande empreendimento que era a fundação do Festival de Bayreuth, dedicado exclusivamente à exibição dos gramas musicais de Wagner. Pode-se notar que Nietzsche já está dividido entre a "metafísica do artista" da juventude e a "fisiologia da rte", que constitui o centro de seu pensamento estético tardio.

In this article, I focus on Nietzsche’s critique of genius in Human, all too human (1878) and on the redetermination of his approach to artistic phenomena in Mixed opinions and maxims (1879) in order to highlight the unique perspective Nietzsche develops in these texts on the relationship between work and author. By criticizing the excessive place given to the artist in the «superstition of genius», and then by formulating a conception of art on the basis of the rejection of the (...) primacy of works of art, Nietzsche avoids breaking the bond tying the author to his work in order to make the bond itself the object of his reflection, in a view of art as transfiguration applied to one’s own existence. In this study I propose a new reading of his critique of genius, which places it within the continuity of his reflection on art and which highlights the transformations undergone by the two functions, cognitive and palliative, that Nietzsche first attributes to art and genius in keeping with Schopenhauer and Wagner. (shrink)

In December 1945 Thomas Mann wrote a famous letter to Adorno in which he formulated the principle of montage adopted in his novel Doctor Faustus. The writer expressly invited the philosopher to 'consider, with me, how such a work - and I mean Leverkuhn's work - could more or less be practically realized'. Their close collaboration on questions concerning the character of the fictional composer's putatively late works effectively laid the basis for a further exchange of letters. The ensuing correspondence (...) between the two men documents a rare encounter of creative tension between literary tradition and aesthetic modernism which would be sustained right up until the novelist's death in 1955. In the letters, Thomas Mann openly acknowledged his 'fascinated reading' of Adorno's Minima Moralia and commented in detail on the 'Essay on Wagner', which he was as eager to read as 'the one in the Book of Revelation consumes a book which tastes "as sweet as honey"'. Adorno in turn offered detailed observations upon and frequently enthusiastic commendations of Mann's later writings, such as The Holy Sinner, The Betrayed One and The Confessions of Felix Krull. Their correspondence also touches upon issues of great personal significance, notably the sensitive discussion of the problems of returning from exile to postwar Germany. The letters are extensively annotated and offer the reader detailed notes concerning the writings, events and personalities referred or alluded to in the correspondence. (shrink)

RESUMO O artigo investiga alguns tópicos relacionados ao wagnerismo em determinadas obras de Nietzsche e Adorno. Também procura mostrar até que ponto a crítica a Wagner elaborada por Nietzsche foi assimilada por Adorno.The article investigates some Wagnerism-related topics in some works of Nietzsche's and Adorno's. It also seeks to show to what extent the criticism of Wagner by Nietzsche was assimilated by Adorno.

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)

In lieu of an abstract, here is a brief excerpt of the content:Nietzsche in the Light of his Suppressed Manuscripts WALTER KAUFMANN SINCE THE EIGHTEEN-NINETIES there has been considerable discussion about the adequacy of the editing of Nietzsche's late works, and occasionally bitter polemics about suppressed material have appeared in German newspapers and periodicals as well as in a few books. In the mid-fifties the controversy was revived in the wake of a new three-volume edition of Nietzsche's works, edited by (...) Karl Schlechta, ~ but the acrimonious debate was not very illuminating, and the sensational claims that traveled across the ocean were largely misleading. More and more often it was asked how reliable our printed texts are; also, what new revelations may be expected from unpublished manuscripts. I shall try to answer both questions. The discussion will revolve largely around a recent German work by Erich F. Podach 2 who makes sensational claims about The Antichrist and, above all, Ecce Homo, and who wants to supersede all previous editions of these works, including Schlechta's. 3 II Erich Podach holds a unique place in the Nietzsche literature: nobody else has contributed five genuinely important books. Yet Podach is not a philosopher, and he has never shown any profound understanding of Nietzsche 's thought. The point is that all of his books make use of unpublished documents. His study of Nietzsches Zusammenbruch (1930) was translated i Werke in drei Biinden (Munich: Carl Hanser Verlag, 1954-1956), 1282, 1276, and 1476 pp..2Friedrich Nietzsches Werke des Zusammenbruehs (Heidelberg: Wolfgang Rothe Verlag, 1961), 432 pp. and 24 plates with 29 facsimiles of MS pages. 3My article was completed before two reviews of Podach's book appeared in The Philosophical Review, April 1964, pp. 282-285, and in The Journal ot Philosophy, April 23, 1964, pp. 286-288. Both reviews are by Henry Walter Brann; both accept uncritically Podach's editing and Podach's claims; and both add original errors. Brann says that Podach tells "the amazing story of the most brazen literary fraud committed in recent times," and he quotes Podach as saying that "Nietzsche is the most brazenly falsified figure of recent literary and cultural history with regard both to his life and to his works." (The last sentence is rendered into smoother English in The Philosophical Review, and the two reviews arc altogether slightly different.) I shall try to show how Podach and Brann themselves have contributed to this "amazing story" by trying to convince us that one of Nietzsche's best hooks was not written by him. [2051 206 HISTORY OF PHILOSOPHY into English in 1931. Gestalten um Nietzsche (1932) 4 is his most interesting book and deserves to be translated: it offers chapters on Nietzsche's mother, Rohde, Gast, Bernhard and Elisabeth F6rster (Nietzsche's sister and her husband), and Julius Langbehn. In 1937 Podach published Der kranke Nietzsche : Briefe seiner Mutter an Franz Overbeck, and after that Friedrich Nietzsche und Lou Salom& All of these volumes are important for the biography of Nietzsche. The fifth book aims to offer philologically reliable texts of Nietzsches Werke des Zusammenbruchs, i.e., Nietzsche contra Wagner, Der Antichrist, Ecce Homo, and Dionysos-Dithyramben. All of these were first published after Nietzsche had become insane (in January, 1889), and while no philosophically important changes were made, the early editors were not greatly concerned about philological exactitude. Nietzsche contra Wagner, for example, as published first in 1895 and reprinted many times since, differs quite strikingly from the final version of which Nietzsche himself was reading proofs in January, 1889, when he collapsed. Yet a very few copies of the original version were actually printed in 1889. This version contained a third chapter, "Intermezzo," deleted in 1895 and ever since, and this, a page and a half long, ended with the poem variously called, in later collections of Nietzsche's verse, "Venice" or "Gondola Song." The reason for this omission was not at all sinister. Nietzsche was working on several books late in 1888. Initially, this section formed part of Ecce Homo; then he inserted it in Nietzsche contra Wagner; then he wrote his publisher that after all he preferred to move it back into Ecce Homo; but when soon thereafter he received proofs of... (shrink)

Taking as a fundamental axis The case Wagner, this article will develop from the relationship between word and music on musical aesthetics late Nietzsche. The use of the Opera Carmen by George Bizet, as possibility of antithesis to the Total work of art program, the composer Richard Wagner, allows one to reflect on the aesthetics-Nietzschean musical of a privileged point of view. Why Nietzsche would have served as a work which he himself considered minor when compared to the (...) Wagnerian musical drama? The answer to that question requires that you understand the deep value is not always clear from the word in musical compositions taken over by Nietzsche at various times of his work. After all, his musical aesthetics favored the word significant or considered mere apparatus of absolute music? (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Encounters with Bertrand RussellBryan Magee and Introduced by Henry HardyBryan Magee (1930–2019), the celebrated philosopher, politician, journalist, author and broadcaster, was (and still is) well known for his brilliant television conversations with prominent philosophers—a triumph of uncondescending popularisation. He was a consummate interviewer and discussion chairman, and one of the most articulate and engaging expositors, especially of ideas, who ever lived.Born a cockney in Hoxton, east London, he (...) was educated at Christ's Hospital School in Sussex, and at Oxford, where he was elected president of the Oxford Union. Early in his career he presented the itv current affairs programme This Week, made documentaries about social issues, and wrote books, including the hugely successful Popper (1973) for Fontana Modern Masters. In 1974 he was elected as Labour mp for Leyton, but in 1982 defected to the sdp, losing his seat in 1983.He talked to philosophers for the bbc in the radio series Conversations with Philosophers (1970–71) and in the two tv series Men of Ideas (1978) and The Great Philosophers (1987). Substantial volumes on Wagner and Schopenhauer were highlights in an eventual total of 23 very various books, including The Story of Philosophy (1998), Ultimate Questions (2016), and three volumes of autobiography: Clouds of Glory: a Hoxton Childhood (2003), Growing Up in a War (2007), and Making the Most of It (2018).He left a large body of unpublished work: finished and unfinished books; essays, poems, interviews, "Notebooks" of short philosophical thoughts, correspondence. It falls to me as his literary executor to publish the best of it. I started with the selection from the Notebooks that appeared last year in the New Statesman, chosen by the editor of the magazine, Jason Cowley. Next in line are his pen-portraits of contemporary figures whom he knew well, or met [End Page 63] and sharply observed. Many of these, including the one published here,1 were written in a thick red bound foolscap notebook. Magee intended them to be published as a book, but never turned to the task.The following vignette of his meetings with Russell turned out to be a dry run for "Getting to Know Russell", Chapter 12 of Confessions of a Philosopher, which I described, when I reviewed it for the Times Higher Education Supplement,2 as a "challenging and readable invitation to philosophy" that is "exemplary in its clarity and breathtaking in its intellectual self-confidence". As Andrew Bone, co-editor of this journal, has observed to me, this original version is "More affectionate and less critical than the longer book-chapter that grew out of it."3 The later version is not as different from the earlier as Magee's closing words below imply it should be, but there are things in both versions that are not there in the other, so that it is worth having both in print. In the book Magee adds that Russell was one of the two geniuses he had the good fortune to get to know (the other, presumably, being Karl Popper), that "My first day with Russell remains for me the most memorable day of talk I have ever experienced", and that "Russell remains the most unforgettable character I've met." There are also factual differences: for example, Magee says below that they spent only "minutes" on the tv project that he visited Russell to discuss, but in the book "We discussed the television programme at useful length." Stories have a way of changing in the retelling. [End Page 64]________25 October 1970I have been putting off writing about Russell, because the task is so great, and the offhand way I have written this book is not appropriate to it. Perhaps first, simply, the facts of my acquaintanceship with him.When I was working at atv in the late 1950s it was wanted to include Russell in a one-hour documentary about the population explosion (a documentary which would have to say a good deal about world hunger). I rang him at his house in Wales to ask him to take part, and told him I was perfectly willing to bring a television unit down to Penrhyndeudraeth to film the... (shrink)

This model allows to study how the existence and structure of relations of epistemic trust in a group of truth-seeking agents might affect the epistemic performance of the agents taken individually and as a group. At each step, each agent independently receive from nature a noisy signal pointing to the real value of a certain parameter in [0,1], and balance this information with indirect information about the parameter he obtains by observing the beliefs of his trusted fellows. Agents are taken (...) to be boundedly rational and update their belief following a version of DeGroot model of update (also known as Lehrer-Wagner rule). The agents' abilities to extract information from nature can be differentiated between expert abilities and laymen abilities. These abilities can in turn be varied in the model, in the form of a variation of the standard deviation of the normal law followed by the random signals that experts and layman respectively receive from nature as indication pointing to the real value of the parameter. The structures of epistemic trust can be choosen amongst 4 possibilities : a so-called "master" structure, an "observer" structure, an "circle" structure and a form of random structure which can be used for control purposes in experiments. Epistemic performance is measured as the distance of the believed value to the true value of the parameter. (shrink)

"O'Meara masterfully situates Pryzwara in relation to the traditional and contemporary theological, philosophical, ecclesial, cultural, and social contexts within which he wrote." --_William P. Loewe, professor of religious studies, Catholic University of America_ Erich Przywara, S.J. is one of the important Catholic intellectuals of the twentieth century. Yet, in the English-speaking world Przywara remains largely unknown. Few of his sixty books or six hundred articles have been translated. In this engaging new book, Thomas O'Meara offers a comprehensive study of (...) the German Jesuit Erich Przywara and his philosophical theology. Przywara's scholarly contributions were remarkable. He was one of three theologians who introduced the writings of John Henry Cardinal Newman into Germany. From his position at the Jesuit journal in Munich, _Stimmen der Zeit_, he offered an open and broad Catholic perspective on the cultural, philosophical, and theological currents of his time. As one of the first Catholic intellectuals to employ the phenomenologies of Edmund Husserl and Max Scheler, he was also responsible for giving an influential, more theological interpretation of the Spiritual Exercises of Ignatius Loyola. Przywara was also deeply engaged in the ideas and authors of his times. He was the first Catholic dialogue partner of Karl Barth and Paul Tillich. Edmund Husserl was counted among Przywara's friends, and Edith Stein was a close personal and intellectual companion. Through his interactions with important figures of his age and his writings, ranging from speculative systems to liturgical hymns, Przywara was of marked importance in furthering a varied dialogue between German Catholicism and modern culture. Following a foreword by Michael Fahey, S.J., O'Meara presents a chapter on Pryzwara's life and a chronology of his writings. O'Meara then discusses Pryzwara's philosophical theology, his lecture-courses at German universities on Augustine and Aquinas, his philosophy of religion, and his influence on important intellectual contemporaries. O'Meara concludes with an in-depth analysis of Pryzwara's theology, focusing particularly on his Catholic views of person, liturgy, and church. (shrink)

Among the almost fifty speakers at the Davos Seminars from 1928 to 1931 were Paul Tillich and Erich Przywara, S.J. Tillich discussed contemporary philosophies of religion with the Catholic Przywara. While the basic question of these lectures at Davos was the suitable form of religion for the modern person, the speakers often were presenting theologies, Lutheran and Catholic, on grace and nature. Tillich went beyond both the liberal Protestantism of the late nineteenth century and the new dialectical theology of (...) Karl Barth, while Przywara sought to leave behind a sterile neo-medievalism for a new philosophy of revelation drawing on Thomas Aquinas, John Henry Newman, and Max Scheler. Przywara reviewed many of Tillich's writings, and in the 1950s he was invited to contribute an essay to a volume honoring the Protestant theologian who had been forced to immigrate to the United States in 1934. Tillich and Przywara were an early ecumenical encounter. (shrink)

Da gegenwärtig kein allgemeinverbindlicher Begriff des ‚Neukantianismus‘ oder gar der ‚Transzendentalphilosophie‘ zur Verfügung steht und somit unter heutigen Bedingungen nicht aufs Geratewohl eine Geschichte der transzendentalsystematischen Bemühungen des 20. Jahrhunderts verfaßt werden kann, lag es nahe, sich diesem Thema anhand einer Analyse der Diskussionen zu nähern, in denen sich die sogenannte Selbstauflösung des Neukantianismus dokumentiert. Im Zuge dieser Annäherung war insbesondere an Siegfried Marcks zweibändiges Werk über DIE DIALEKTIK IN DER PHILOSOPHIE DER GEGENWART (Tübingen 1929/31) anzuknüpfen, das die transzendentalphilosophische Diskussion (...) der 20er Jahre unter dem Aspekt einer „kritischen Dialektik“ zusammenfaßt; einer kritischen Dialektik, die sich aufgrund der Ablehnung der neukantianischen „Konstruktion eines idealen Subjekts“ und der darum nunmehr verstärkten Einsicht in die „Spannung zwischen dem existierenden Subjekte und dem Geltungsbereich“ ausgeformt habe und als das verbindende Motiv in „Jonas Cohns Theorie der Dialektik, R. Höngswalds Denkpsychologie, Br. Bauchs Ideenlehre, P. Natorps Lehre vom Grenzdenken, N. Hartmanns Aporetik, E. Cassirers philosophische[r] ‚Anthropologie‘, Max Adlers neukantische[m] Marxismus“ anzusehen sei (S. Marck [1929], S. III). Wie allein schon der Hinweis auf „N[icolai] Hartmanns Aporetik“ zeigt, geht diese,Hegel-Renaissance in der deutschen Philosophie‘ (H. Levy) auch Hand in Hand mit einer Ontologisierung der Transzendentalphilosophie. Dieser Transzendentalontologie, die sich - teils in dialektischem Einverständnis mit und teils in antidialektischem Gegensatz zur ‚Hegel-Renaissance‘ - mit einer nach den unterschiedlichsten Richtungen hin wirksamen ‚Leibniz-Renaissance‘ verband, war im Titel der vorliegenden Untersuchung um so mehr Rechnung zu tragen, als das ontologische Motiv (vorallem unter dem Eindruck der Hartmannschen Neo-Ontologie und der Heideggerschen Existentialontologie) in den transzendentalsystematischen Arbeiten der Nachkriegszeit eindeutig in den Vordergrund tritt. Der Titel KRITISCHE DIALEKTIK UND TRANSZENDENTALONTOLOGIE steckt daher sowohl den inhaltlichen wie auch den zeitlichen Rahmen der Untersuchung ab: ihr Thema sind die post-neukantianischen Systembildungen, die in Auseinandersetzung mit den dominierenden Philosophemen der Zwischen- und Nachkriegszeit (der Neo-Ontologie und der Lebens- und Existenzphilosophie) am transzendentalen Ansatz und Systemanspruch festhielten, indem sie den überzeitlichen Geltungsanspruch der Idee und die innerzeitliche Existenz ‚dialektisch‘ oder ‚monadologisch‘ zu vermitteln suchten. Nachdem aus transzendentalsystematischer Sicht das Ringen um eben diese Vermittlungsproblematik ohnehin die gesamte abendländische Philosophiegeschichte ‚seit Parmenides und Platon‘ beherrscht, sagt diese Eingrenzung der Thematik allerdings mehr über das Selbstverständnis der Systemdenker aus, als sie zu deren philosophiegeschichtlicher Positionierung beiträgt. Man kommt daher dem Eigentümlichen der post-neukantianischen Systembildungen näher, wenn man – ihre Differenz zum Neukantianismus hervorhebend – betont, daß sie sich aufgrund der Ablehnung der neukantianischen „Konstruktion eines idealen Subjekts“ (S. Marck) dem Problem der ‚Konkretisierung der Transzendentalität‘ (Erich Heintel) oder einer ‚Philosophie der konkreten Subjektivität‘ (Hans Wagner) stellen. Da man die Phänomenologie Husserls und die Philosophische Anthropologie in gleicher Weise charakterisieren kann, muß diese Problemstellung in unserem Zusammenhang freilich nicht so sehr als Verabschiedung, sondern als Weiterführung neukantianischer Traditionen verstanden werden; da der Versuch einer Rekonstruktion der neukantianischen Theoriestränge, die sich gegenüber den lebensphilosophischen, ontologischen und positivistischen Zersetzungen des kritizistischen Ansatzes resistent erwiesen, zur Revision einiger gängiger Vorurteile bezüglich des Neukantianismus zwingt, wird im Zuge der einleitenden Analyse der sogenannten Selbstauflösung des Neukantianismus aber auch der Begriff ‚Neukantianismus‘ selbst in grundsätzlicher Weise zu bestimmen sein. Diese Begriffsbestimmung liefert das gesuchte Kriterium für die systematische Eingrenzung der Thematik und somit für die Auswahl der Repräsentanten der Kritischen Dialektik und Transzendentalontologie, deren philosophische Bemühungen in der Folge dokumentiert sind. Durchaus in Verbindung und Übereinstimmung mit diesen systematischen Erwägungen war für die nähere Auseinandersetzung mit Richard Hönigswald und Wolfgang Cramer, Bruno Bauch und Hans Wagner, sowie mit Robert Reininger und Erich Heintel, nicht zuletzt der Umstand maßgeblich, daß ihre Arbeiten eine für die Philosophie des 20. Jahrhunderts bemerkenswerte Kontinuität transzendentalphilosophischer Ansätze demonstrieren und dennoch keineswegs die Beachtung gefunden haben, die sie im Interesse einer lebendigen Aneignung und kritischen Weiterführung der Transzendentalphilosophie verdienen. Die vorliegende Arbeit versucht vorallem diese Kontinuität transzendentalphilosophischer bzw. neukantianischer Ansätze herauszustellen und die aus der individuellen Problemsicht der genannten Autoren resultierende produktive Weiterbildung dieser Ansätze zu dokumentieren, indem sie jeweils monographisch die einzelnen Denkwege verfolgt. (shrink)

The so‐called “Kierkegaard Renaissance,” which took place in Germany during the interwar period, was not merely the province of figures such as Karl Barth and Martin Heidegger. A number of Catholic thinkers were involved as well. Indeed, after the well‐known Kierkegaard scholar Theodor Haecker converted to Catholicism in 1921, Kierkegaard's thought became a popular topic among the group of Catholic intellectuals known as the Hochland Circle, which included the priest and author Romano Guardini. Such interest, in turn, prompted French theologian (...) Yves Congar to explore the use of Kierkegaard for the renewal of the modern church. Moreover, a trio of notable Jesuit thinkers also entered the discussion: Erich Przywara, Henri de Lubac, and Hans Urs von Balthasar. In short, as this chapter will demonstrate, Kierkegaard inspired and provoked Catholic thinkers in a variety of areas, from theological anthropology and Christology to ecclesiology and the question of modernity. (shrink)