This is a new release of the original 1952 edition.

Originally published in 1920, this title wrestles with the critical conflict in modern philosophy of whether philosophers should employ pure reason in a world of abstracts or, rather, should rely upon experience and rationality to examine the actual world. Hoernlé argues for the latter and emphasises the importance of metaphysics in the intellectual quest for knowing reality. This title is ideal for students of philosophy and provides insightful background into the diverging philosophical views of the early 20th century.

Wegen des großen Anteils an Einzelkorrespondenten in Bucers Briefwechsel von September 1532 bis Juni 1533 versammelt dieser Band eine Vielzahl von Anliegen. Bucer soll etwa bei Stellenbesetzungen vermitteln, für säumige Schuldner eintreten, seine exegetischen Werke zusenden, einen Trostbrief schreiben, zur Visitation kommen, mittellosen Autoren zum Druck ihrer Bücher verhelfen oder schlicht Fürbitte einlegen.

Volume V covers the period from September 1530 to May 1531. It therefore mainly contains information about Bucer¹s diplomatic journey after the Augsburg Diet, his correspondence with the Valdesian synod of Mérindol, his attempts to mediate between Luther and Zwingli with the help of his Konkordienschrift and to integrate the Swiss party in the Schmalcaldic confederation.

Volume V covers the period from September 1530 to May 1531. It therefore mainly contains information about Bucer¹s diplomatic journey after the Augsburg Diet, his correspondence with the Valdesian synod of Mérindol, his attempts to mediate between Luther and Zwingli with the help of his Konkordienschrift and to integrate the Swiss party in the Schmalcaldic confederation.

Unlike most theologians of his age, Martin Bucer proved to be farsighted with respect to European affairs: In addition to his contacts within Alsace and Germany he established relations with almost every European country. It was his ecumenical attitude that always led him to mediate between the parties in the religious battles of his time. His deep commitment to the goal of reaching agreement can be traced in all his activities, works and letters. Since the first editor, Jean Rott, died (...) in 1998, Bucer's correspondence has been edited in Erlangen. This academic edition of source material provides future research with a broad basis for significant aspects of Reformation history about which very little is known. Volume VI covers the period from May to October 1531. (shrink)

Ab dem Frühjahr 1532 rückt wieder die Reichspolitik ins Zentrum von Bucers Aufmerksamkeit, als in Schweinfurt in seiner Gegenwart die Verhandlungen über einen befristeten Waffenstillstand zwischen Kaiser und Protestanten beginnen. Erst Bucers theologische Gutachten und Argumentationshilfen eröffnen den Oberdeutschen dort die Möglichkeit, die Lehrformulierungen der Confessio Augustana und ihrer Apologie mitzutragen.

In 1825, Johann Theodor Voemel published Nicholas of Methone’s Refutatio institutionis theologicae Procli Platonici. Thus, for the first time an important document of Byzantine philosophy became accessible to researchers, which also allowed important insights into the medieval history of the reception of Proclus’ Institutio theologica in the Byzantine Empire. The essay reconstructs the genesis of this edition and the history of its early reception. While it focuses on Creuzer’s contribution to the publication of Refutatio, it also takes the achievements of (...) Johann Theodor Voemel and Carl Ullmann into consideration. In so doing, the essay provides new findings concerning the study of Neoplatonism during the classical period of German philosophy. (shrink)

Das Schleiermacher-Archiv ist primär ein begleitendes Publikationsorgan für die seit 1980 erscheinende Gesamtausgabe der Werke Friedrich Schleiermachers (KGA), welches Materialien und Untersuchungen veröffentlicht, die in engerer Beziehung zur KGA stehen. In Sammelbänden werden zudem Beiträge dokumentiert, die auf internationalen Schleiermacher-Kongressen vorgetragen worden oder in diesem Zusammenhang entstanden sind.

At the centre of the philosophical tradition of Armenia is a thinker who in the Western tradition carries the Latin names ‘David Armenius philosophus’ or ‘David invincibilis’. Today, international philosophical-historical research is increasingly concerned with the enigmatic corpus of the works that have been handed down under the name of David. The historical-critical exploration of early Armenian philosophy and its specific achievements, as well as its intense relationship to late antique Byzantine thought, were, however, initiated by important scholars of Western (...) Europe at the beginning of the 19th century. Before this time, there were few reliable references to ‘David’ in Western European research literature. It was the orientalist Carl Friedrich Neumann who brought about the turnaround. He studied in Heidelberg with Creuzer and Hegel, learned the Armenian language from the Mechitarists in Venice, and found inspiration in Paris. Then he examined the available Armenian and Greek sources of the Corpus Davidis and collected his findings in a monograph in 1829. Neumann’s deeply philosophical mind is clearly revealed in this treatise, entitled Mémoire sur la vie et les ouvrages de David. With great certitude, he traced down the pieces of information from David’s writings, as well as from the related ancient Armenian sources, which had great relevance for further research. These findings included communications on the biography of David and his own works, as well as on Aristotle, late antique Aristotelianism and Neoplatonism. Almost inevitably, Neumann also fell victim to errors, which, however, does not diminish his importance as a pioneer of research into late antique Armenian philosophy. Neumann put David on the map for Western scholars, thus prompting a wider interest in the hitherto isolated Armenian philosophical thought for the first time. (shrink)

Friedrich Wilhelm Graf skizziert die Biographie des in den 1950er und 1960er Jahren uberaus einflussreichen Hamburger Systematischen Theologen Helmut Thielicke, um dann dessen Aktivitaten zur Grundung einer Zeitschrift fur Theologische Ethik zu rekonstruieren. Dabei untersucht er auch Thielickes Kontakte zu dem amerikanischen Theologen Reinhold Niebuhr und zu Paul Tillich. Vorgestellt werden die von Thielicke zunachst in den Blick genommenen Herausgeber, seine Programmentwurfe zu Aufgabe und Profil der seit Januar 1957 erscheinenden Zeitschrift fur Evangelische Ethik und das tatsachliche Herausgebergremium, (...) dem neben Thielicke protestantische Universitatstheologen wie Heinz-Dietrich Wendland, Hendrik van Oyen, Wolfgang Schweitzer sowie der kirchlich vielfaltig engagierte rheinische Unternehmer Friedrich Karrenberg und der spatere WDR-Intendant Klaus von Bismarck angehorten. Durch die dichte Analyse der in den ersten Jahrgangen der Zeitschrift fur Evangelische Ethik gefuhrten Kontroversen uber die atomare Bewaffnung sowie den Institutionenbegriff zeigt Friedrich Wilhelm Graf, dass die ZEE primar ein Organ innerprotestantischer Verstandigung sein und zugleich die politisch-soziale Gestaltungskraft des bundesdeutschen Protestantismus starken sollte. Trotz ihres dezidiert internationalen Anspruchs wurde die Zeitschrift schon bald zu einem Organ, in dem hauptsachlich nur noch deutschsprachige protestantische Theologen publizierten. (shrink)

At the centre of the philosophical tradition of Armenia is a thinker who in the Western tradition carries the Latin names ‘David Armenius philosophus’ or ‘David invincibilis’. Today, international philosophical-historical research is increasingly concerned with the enigmatic corpus of the works that have been handed down under the name of David. The historical-critical exploration of early Armenian philosophy and its specific achievements, as well as its intense relationship to late antique Byzantine thought, were, however, initiated by important scholars of Western (...) Europe at the beginning of the 19th century. Before this time, there were few reliable references to ‘David’ in Western European research literature. It was the orientalist Carl Friedrich Neumann who brought about the turnaround. He studied in Heidelberg with Creuzer and Hegel, learned the Armenian language from the Mechitarists in Venice, and found inspiration in Paris. Then he examined the available Armenian and Greek sources of the Corpus Davidis and collected his findings in a monograph in 1829. Neumann’s deeply philosophical mind is clearly revealed in this treatise, entitled Mémoire sur la vie et les ouvrages de David. With great certitude, he traced down the pieces of information from David’s writings, as well as from the related ancient Armenian sources, which had great relevance for further research. These findings included communications on the biography of David and his own works, as well as on Aristotle, late antique Aristotelianism and Neoplatonism. Almost inevitably, Neumann also fell victim to errors, which, however, does not diminish his importance as a pioneer of research into late antique Armenian philosophy. Neumann put David on the map for Western scholars, thus prompting a wider interest in the hitherto isolated Armenian philosophical thought for the first time. (shrink)

Zusammenfassung In early modernity, church historians initially showed little interest in Berthold of Moosburg. They knew him as a commentator of Proclus, but they did not recognise his importance for the history of Neoplatonism. The librarians and bibliographers who came across Berthold’s commentary on Proclus in the Balliol College Library at Oxford showed no interest in the philosophical content of this work. An article on Berthold in the monumental work Scriptores Ordinis Praedicatorum summarised the available information. It was Johann Albert (...) Fabricius who took notice of it. Fabricius was very interested in Proclus as well as in Neoplatonic theology and its narration in the Elements of Theology; he had started to collect all available information regarding this issue and had also come across Berthold’s commentary. However, he did not ignore him, as many had done before, but properly recognised the importance of Berthold for the history of the reception of Proclus’s philosophy. Fabricius always referred to the Dominican thinker when dealing with Proclus’s Elements of Theology, in particular in his own Bibliotheca graeca. One of the attentive readers of this work was the German philologist Friedrich Creuzer. In 1822, within the framework of publishing Neoplatonic writings, Creuzer reedited Proclus’s Elements of Theology. As a consequence of this new edition, Proclus together with his medieval commentator came into the focus of leading representatives of classical German philosophy. (shrink)

In den sechs hier edierten Heften eines philosophischen Journals, das K. L. Reinhold 1801 bis 1803 herausgegeben hat, dokumentiert sich Reinholds Denkperiode des logischen Realismus. Mehr als drei Viertel der vierzig Aufsatze stammen von Reinhold selbst. Seine Beitrage betreffen zum einen die Ausarbeitung des Systems des logischen oder rationalen Realismus, zum anderen philosophiehistorische Rekonstruktionen und Polemiken gegen Fichte, Schelling, Bouterwek und Hegel. Drei Aufsatze sind von Reinholds Mitstreiter Christoph Gottfried Bardili signiert. Das zweite und dritte Heft enthalten einen (...) Aufsatz Johann Friedrich Koppens, einen Abdruck der 1781 abgefassten und seither lediglich in einem privaten Kreis zirkulierenden "Recension von Kants Critik der reinen Vernunft" aus der Feder Johann Georg Hamanns sowie den Erstabdruck der von Jacobi - unter Mithilfe Koppens - niedergeschriebenen Abhandlung "Ueber das Unternehmen des Kriticismus, die Vernunft zu Verstande zu bringen". (shrink)

Excerpt from Wissen, Glaube und Ahndung Ich habe an; einem andern Orte, reinhold Fichte und Schelling 1, ]i den; f_unt'e1{s chied des arbeit Ma1en platonisehen'nogrnatisrnugx und deanfleiesigen; Kriticiemus 511159in hier - mu ichbemmv. 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)

Friedrich Schiller ist bei seiner Kant-Rezeption nicht nur von seinem Dresdener Freund Christian Gottfried Körner unterstützt worden. Auch auf kompetente Belehrungen und Anregungen seitens des Jenaer Philosophieprofessors Karl Leonhard Reinhold konnte er stets zählen. Reinhold führt ihn ab 1787 an kantische Schriften heran und konfrontiert ihn mit illuminatischen Geschichts- und Aufklärungsideen. Nach dem Antritt seiner Professur steht Schiller unter dem Einfluss des praktischen Teils von Reinholds System der Elementarphilosophie. So verdanken Schillers kantisch-ästhetische Reflexionen der frühen 1790er-Jahre ihr (...) thematisches Grundprofil maßgeblich einer dialogischen Auseinandersetzung mit Lehrstücken des Philosophenkollegen zum ästhetischen Vergnügen, zu den menschlichen Grundtrieben, zur Freiheit des Willens sowie zur Idee moralischer Gemeinschaft. (shrink)

Der neue Plutarch - Biographien hervorragender Charktere der Geschichte, Literature und Kunst ist ein unveränderter, hochwertiger Nachdruck der Originalausgabe aus dem Jahr 1874. Hansebooks ist Herausgeber von Literatur zu unterschiedlichen Themengebieten wie Forschung und Wissenschaft, Reisen und Expeditionen, Kochen und Ernährung, Medizin und weiteren Genres. Der Schwerpunkt des Verlages liegt auf dem Erhalt historischer Literatur. Viele Werke historischer Schriftsteller und Wissenschaftler sind heute nur noch als Antiquitäten erhältlich. Hansebooks verlegt diese Bücher neu und trägt damit zum Erhalt selten gewordener Literatur (...) und historischem Wissen auch für die Zukunft bei. (shrink)

Jakob Friedrich Fries (1773–1843) was a nineteenth-century German philosopher, contemporaneous with so-called “German Idealism,” who is best known for his main work, New Critique of Reason (1807/1828–1831).¹ Fries regards Kant’s philosophy as incomplete and tries to revise and renew it. Since he adopts Kant’s spirit of criticism, he emphasises the finitude of human cognition and in this respect he criticises his contemporaneous opponents: Reinhold, Fichte, and Schelling. Fries criticises Kant’s conception of transcendental cognition as follows: Although transcendental cognition (...) concerns cognitions a priori, transcendental cognition itself can be acquired only in an empirical way because human cognition always begins with experience. Hence Kant was in error to regard it as a priori. German Idealists elaborated on Kant’s mistake and interpreted mere inner perception as cognition a priori, which led them to adopt the “synthetic method” as a means of philosophising. Fries corrects them by assuming the “analytical method,” whereby he starts from the standpoint of ordinary experience by analysing “the ordinary opinions (Beurtheilungen) in daily life” in order to reveal the philosophical cognitions constructing the general presuppositions of opinions. He calls such a project “Critique of Reason.” Kuno Fischer (1824–1907), however, contradicts Fries’s approach by defending German Idealists, arguing that the cognition a priori can never be acquired in an empirical way. Otto Liebmann (1840 –1912) also follows Fischer and criticises Fries’s approach as a “retrogression to Locke.” In this article I deal with Fries’s conception of the “Critique of Reason” and respond to the objections above. Fries’s method is an analysis of opinions, which are neither mere experience nor logical judging (urtheilen). The philosophical cognitions constructing the presuppositions of opinions belong to “reason,” which is to be distinguished from “understanding,” which conducts the “analysing” operation by relying on arbitrary reflection. (shrink)

Friedrich Schillers Abhandlung Über die ästhetische Erziehung des Menschen in einer Reihe von Briefen aus dem Jahre 1795 gehört zu den wirkmächtigsten theoretischen Texten zur Schönheit und zur Kunst um 1800. Wie aus den Forschungen zu Hölderlin, Jean Paul, Herder, den Brüdern Schlegel, Schelling u.v.m. bekannt ist, wurden Schillers Briefe umgehend nach ihrem Erscheinen gelesen und kritisch für die je eigene Entwicklung verarbeitet. Noch Hegel und Vischer bezogen sich in ihren umfassenden Ästhetiken um die Mitte des 19. Jahrhunderts kritisch (...) und affirmativ auf Schillers großen Wurf. Darüber hinaus vermag Schiller der rousseauschen Aufklärungs- und Kulturkritik eine Form zu geben, die bis ins späte 20. Jahrhundert– so bei Habermas– ihre Wirksamkeit behält. In diesen „gelehrten Briefen“ gelingt Schiller mithin nicht nur eine Legitimation der Kunst in Zeiten revolutionären Umbruchs in Europa, sondern auch eine integrative Vermittlung zeitgenössischer Philosophie von Kant über Reinhold bis Fichte im Zeichen der Ästhetik. (shrink)

Friedrich Schiller (1759-1805) is now regarded by many readers and scholars not simply as a poet, historian, or playwright, but as a genuine philosopher in his own right. -/- The following research articles in French and English are devoted to understanding the relationship between Schiller’s philosophy and German idealism, especially some of the chief figures associated with the inception and extended development of this movement: Kant, Reinhold, Fichte, Schelling, Hegel, and Lotze. -/- In the last twenty years in (...) particular, ground-breaking edited collections have appeared on the content and legacy of Schiller’s thought. The present volume of articles, however, is one of the first to attempt a broader investigation of Schiller’s connection to German idealism, in which the contributions have above all been written by scholars of German idealism itself. -/- The aim of this volume is to furnish foundational material for better answering the question: To what extent should Friedrich Schiller be considered a German idealist? Naturally, the response to this question depends on one’s conception of German idealism, a point discussed below. This introduction provides a brief overview of earlier scholarship on this topic and summarizes the findings of our contributors. (shrink)

Karl Leonhard Reinhold’s and Friedrich Schiller’s conception of drive can be interpreted as a systematic response to an ambivalence in Kant’s conception of drive and driving force, which he associates with heteronomy and autonomy. Reinhold distinguishes between a selfish and an unselfish drive. In doing so, he revaluates the drive as something that is compatible with our freedom of the will. Both drives are the vital basis of our free decision and therefore united. Schiller distinguishes between three (...) kinds of drive. The object of the form-drive is the Gestalt of the world, its intelligible structure and necessity, whereas the object of the material drive is the human life and its sensual reality. In opposition to Reinhold, Schiller introduces a third drive that he calls the “play drive”. However, it is not an instance additional to the material and form-drive, but rather designates the harmony of both drives. (shrink)

Friedrich Brunstäd, von Haus aus Philosoph in der Tradition Hegels, galt lange als vergessener Theologe des 20. Jahrhunderts, obwohl er zu Lebzeiten über eine grosse Wirksamkeit verfügte. Die vorliegende Studie entreisst ihn dem Vergessen und verortet ihn grundlegend in der theologisch-philosophischen Landschaft seiner Zeit. Brunstäd arbeitete an einer theologischen Hegel-Rezeption, die die programmatische Weichenstellung des Hegel'schen Ansatzes, die Philosophie der Theologie überzuordnen, bewusst nicht mitvollzog. In seinen sozialethischen Grundüberzeugungen wurde er von Reinhold Seeberg geprägt, den er in der (...) Weimarer Republik als Vordenker des christlich-sozialen Protestantismus beerbte. Brunstäd übte als Mitglied im Hauptvorstand der DNVP zeitweilig auch politisch einigen Einfluss aus. Nach 1933 galt sein Interesse der Wahrung der kirchenpolitischen und theologischen Integrität des Luthertums. Die vorliegende Studie erschliesst zum einen das hohe Reflexionsniveau seiner Hegel-Rezeption, zum anderen zeigt sie anhand seiner Person zentrale Problemstellungen im politischen Weg des deutschen Protestantismus nach 1918 auf. (shrink)

In this study I have presented Early-German Romanticism as a philosophical movement and Friedrich Schlegel as its major philsopher. The central philosophical problem which concerned this movement was the problem of philosophy's beginning. Schlegel's skeptical view led him to reject both Reinhold's foundationalism and Jacobi's irrationalism. This skeptical position distinguishes Early-German Romanticism from Fichte's idealism. ;Schlegel's rejection of Fichte's solution to the problem of philosophy's beginning led to a unique solution: the Wechselerweis. This involves the claim that philosophy (...) cannot begin with any single principle, but only with the interaction between at least two principles. This interactive model involves an ever-changing dialogue between the knowing subject and the world. For Schlegel, philosophy cannot be understood without an understanding of change. Therefore, history becomes a central part of the activity of philosophizing. According to Schlegel's view, philosophy never begins with a point of absolute certainty but always in the middle. (shrink)

Bondeli shows that Schiller’s reading of Kant’s critical philosophy was since 1787 guided by Reinhold and that Schiller’s own philosophical-aesthetic thinking after 1790 was influenced by Reinhold’s post-Kantian system of Elementary Philosophy, which in its practical part contains a theory of aesthetic pleasure as well as a drive theory and a doctrine of free will. Furthermore, Bondeli demonstrates that after 1789 Reinhold and Schiller began a fruitful discussion on an authentic Kantian concept of morality and on the (...) role which aesthetic reason can play in this realm. The author points out that in this context Reinhold criticised an ethics of benevolence, which Schiller advocated in his second dissertation of 1780, and that Reinhold disagreed with Schiller’s attempt to elevate the pleasure we derive from tragic objects to an effective means of promoting moral behaviour. A final relevant result is that Schiller himself approximated a Kantian moral standpoint but nonetheless defended, against Kant and Reinhold, the primacy of an aesthetic kind of freedom. (shrink)

Friedrich Schiller is justly celebrated for his dramas and poetry. Yet, above all, he was a polymath, whose writings enriched a range of fields including history and philosophy. Until now, no comprehensive accounting of this philosophy has been undertaken. The Palgrave Handbook on the Philosophy of Friedrich Schiller makes good this desideratum, treating Schiller's poetry, prose, and dramatic work alongside his philosophical writings and reviewing his thought not only in connection with those who influenced him, such as Kant, (...) Reinhold, and Fichte, but also those he anticipated, such as Hegel, Marx, and the Neo-Kantians. Topics treated in this volume include Schiller's philosophical background, his theoretical writings, Schiller's philosophical writing in light of his entire oeuvre, and Schiller's philosophical legacy. The Handbook also includes an overview of the main topics Schiller addressed in his philosophical writings including philosophical anthropology, aesthetics, moral philosophy, politics and political theory, the philosophy of history, and the philosophy of education. Bringing together the latest research on Schiller and his thought by leading scholars in the field, the Handbook draws attention to Schiller's undiminished importance for philosophical debates today. (shrink)

This paper deals with the importance of Fichte’s first visit at the Stift of Tübingen (June 1793) on his philosophical development, ultimately leading to the formulation of the outlines of his wl 1794/5. This paper aims to show that Fichte had been forced to his criticism of Reinhold and than that of Kant by arguments addressed by the Tübingen professor Johann Friedrich Flatt. Therefore, Fichte’s own presentation of his philosophical awakening, attributed to the influence of his Aenesidemus-reading seems (...) to be a skilful retouching of the historical facts. If the presented hypothesis can take some plausibility it opens an interesting perspective on the development of post-Kantian philosophy, as Flatt’s criticism of Reinhold and Kant was not only of importance for Fichte, but also for Hegel and Schelling, albeit denied by all of them. In diesem Beitrag soll gezeigt werden, dass Fichte zu seiner Kant- und Reinhold-Kritik und damit letztendlich auch zu den ersten Schritten auf dem Wege zu seiner eigenen philosophischen Position – ausmündend in die wl von 1794 – auch durch die Kritik Johann Friedrich Flatts an Kant und Reinhold genötigt wurde. Die spätere Darstellung seiner Anfänge durch Fichte selbst, die dem Einfluss der Aenesidemus-Lektüre für seine philosophische Entwicklung die größte Wirksamkeit zuschrieb, könnte unter diesem Aspekt als eine geschickte Retouche der historischen Tatsachen bewertet werden, auf die es in diesem Beitrag geht. Kann die hier aufgestellte Hypothese einige Plausibilität für sich beanspruchen, eröffnet sich eine interessante Perspektive auf die weitere Ausbildung der nachkantischen Philosophie, sofern Flatts Kant- und Reinhold-Kritik nicht nur für Fichte, sondern auch für Hegel und Schelling einen wichtigen – wenn auch von ihnen verleugneten – Stellenwert hatte. (shrink)

Writing from a country shattered by two World Wars and by Nazi barbarism, Friedrich Meinecke, Germany's foremost historian of this century, was deeply troubled by the problem of reconciling power and justice in international affairs. This study of his political philosophy traces his thinking about nationalism and power politics, the dilemmas that beset the man of action in political life, and the possibility of "ethics in a world of power." Historians, political scientists, philosophers, and students of international affairs will (...) welcome this further contribution to a theme highlighted by such contemporary spokesmen as George Kennan m1d Reinhold Niebuhr. The author studied under Meinecke and used primary sources in Germany. Originally published in 1958. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

Wie ist es moglich, dass der Mensch als freiwilliger Urheber seiner Handlungen - seien sie moralisch gut oder bose - angesehen werden kann? Die Studie verfolgt historisch-systematisch verschiedene im Ausgang von Kant hervorgebrachte Antworten auf diese Frage - bei Karl Leonhard Reinhold, Friedrich Schiller, Johann Gottlieb Fichte und Friedrich Wilhelm Joseph Schelling. Die Studie zeigt, dass diese Freiheitsdebatte in einer grosseren Tradition von Entwurfen willentlicher Selbstbestimmung steht, die sich uber Leibniz, Duns Scotus und Thomas von Aquin bis (...) hin zu Augustinus zuruckverfolgen lassen und im Begriff des liberum arbitrium voluntatis, einer reflektierten und moralisch qualifizierten Entscheidungsfreiheit, ihren systematischen Bezugspunkt haben. (shrink)

Ernst Mayr argued that the emergence of biology as a special science in the early nineteenth century was possible due to the demise of the mathematical model of science and its insistence on demonstrative knowledge. More recently, John Zammito has claimed that the rise of biology as a special science was due to a distinctive experimental, anti-metaphysical, anti-mathematical, and anti-rationalist strand of thought coming from outside of Germany. In this paper we argue that this narrative neglects the important role played (...) by the mathematical and axiomatic model of science in the emergence of biology as a special science. We show that several major actors involved in the emergence of biology as a science in Germany were working with an axiomatic conception of science that goes back at least to Aristotle and was popular in mid-eighteenth-century German academic circles due to its endorsement by Christian Wolff. More specifically, we show that at least two major contributors to the emergence of biology in Germany—Caspar Friedrich Wolff and Gottfried Reinhold Treviranus—sought to provide a conception of the new science of life that satisfies the criteria of a traditional axiomatic ideal of science. Both C.F. Wolff and Treviranus took over strong commitments to the axiomatic model of science from major philosophers of their time, Christian Wolff and Friedrich Wilhelm Joseph Schelling, respectively. The ideal of biology as an axiomatic science with specific biological fundamental concepts and principles thus played a role in the emergence of biology as a special science. (shrink)

Was the philosophy of Early German Romanticism, as we understand it today, nothing but a milder variety of Early German Idealism? Not at all! One has only to note the radical differences between the two. Friedrich von Hardenberg and Friedrich Schlegel, the two most significant thinkers of the Early Romantic movement, decisively broke with what Reinhold’s critical disciples had called a “philosophy from the highest principle [Grundsatzphilosophie].” Instead of adopting Reinhold’s and Fichte’s idea of subjectivity as (...) the principle of a deductively unfolding system of knowledge, they replaced it with the idea of “philosophy as an unending longing for the Infinite.” Who only aspires to the Absolute cannot pretend to “possess” or capture it in an absolute knowledge as Fichte and Hegel did, but Schelling did not. Underlying Hegel’s and Fichte’s denial that the Absolute transcends knowability is the temptation to make existence itself dependent upon the grasp of thoughts or concepts, a temptation firmly rejected by the Early Romantics. This is why Early Romanticism should not be considered as a species of one or the other kind of Idealism, as most German and American researchers would like it to be. (shrink)

Translator's preface -- Commentator's preface -- Commentator's introduction -- J.G. Fichte : on the ground of our belief in a divine world-governance -- Commentary: on the ground of our belief in a divine world-governance -- Text: on the ground of our belief in a divine world-governance -- F.K. Forberg : development of the concept of religion -- Commentary: development of the concept of religion -- Text: development of the concept of religion -- G.: a father's letter to his student son (...) about Fichte's and forberg's atheism -- Commentary: a father's letter to his student son about Fichte's and Forberg's atheism -- Text: a father's letter to his student son abou tFichte's and Gorberg's atheism -- Friedrich August : Saxon requisition letter to the Weimar Court and Karl August : Weimar rescript to the University of Jena -- Commentary: Saxon requisition letter to the Weimar Court and Weimar rescript to the University of Jena -- Text: Saxon requisition letter to the weimar court -- Text: Weimar rescript to the University of Jena -- J.G. Fichte: appeal to the public -- Commentary: appeal to the public -- Text: appeal to the public -- K.l. Reinhold: letter to Fichte -- Commentary:letter to fichte -- Text: letter to Fichte -- J.G. Fichte : juridical defense -- Commentary: juridical defense -- Text: juridical defense -- Ernst I. Ludwig : Gotha rescript to the University of Jena -- Commentary: Gotha rescript to the University of Jena -- Text: Gotha rescript to the University of Jena -- Students of the University of Jena : first petition to Duke Karl, August of Saxony, Weimar, Eisenach and Karl August : first reply to the University of Jena and students of the University of Jena : second petition to Duke Karl, August of Saxony, Weimar, Eisenach and Karl August : second reply to the University of Jena -- Commentary: first and second petitions to Duke Karl, August of Saxony, Weimar, Eisenach and first and second replies to the University of Jena -- Text: first petition to Duke Karl, August of Saxony, Weimar, Eisenach -- Text: first reply to the University of Jena -- Text: second petition to Duke Karl, August of Saxony, Weimar, Eisenach -- Text: second reply to the University of Jena -- J.G. Fichte : from a private letter -- Commentary: from a private letter -- Text: from a private letter -- J.G. Fichte : concluding remark by the editor -- Commentary: concluding remark by the editor -- Text: concluding remark by the editor. (shrink)

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

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)

Versuch über die ursprünglichen Grundlagen des menschlichen Denkens - und die davon abhängigen Schranken unserer Erkenntniss ist ein unveränderter, hochwertiger Nachdruck der Originalausgabe aus dem Jahr 1791. Hansebooks ist Herausgeber von Literatur zu unterschiedlichen Themengebieten wie Forschung und Wissenschaft, Reisen und Expeditionen, Kochen und Ernährung, Medizin und weiteren Genres. Der Schwerpunkt des Verlages liegt auf dem Erhalt historischer Literatur. Viele Werke historischer Schriftsteller und Wissenschaftler sind heute nur noch als Antiquitäten erhältlich. Hansebooks verlegt diese Bücher neu und trägt damit zum (...) Erhalt selten gewordener Literatur und historischem Wissen auch für die Zukunft bei. (shrink)

"Nietzsche versus Wagner", sometimes translated "Nietzsche against Wagner", is a critical examination of the composer Richard Wagner, whom Nietzsche praised in his early years and later declared his enemy. Nietzsche was close to the entire Wagner family, even Wagner's wives, but later had a falling out and spent a significant amount of energy attacking him. In this work, Nietzsche distances himself from Wagner's music and ideology, criticizing the composer's embrace of German nationalism and his turn to Christianity. Nietzsche contrasts Wagner's (...) decadent, pessimistic art with his own vision of a life-affirming, Dionysian aesthetic. The book reflects Nietzsche's broader concerns about the role of art and culture in society and his ongoing exploration of the tensions between Apollonian and Dionysian forces. Nietzsche also addresses the psychological and philosophical implications of Wagner's music, arguing that it represents a retreat from the complexities of reality into the comforting illusions of myth and religion. He sees Wagner's work as symptomatic of a broader cultural malaise characterized by a loss of vitality and authenticity. Through his critique of Wagner, Nietzsche seeks to reaffirm the values of individualism, creativity, and the joyful affirmation of life that he believes are essential to the rejuvenation of culture and the realization of human potential. This is one of three major works attacking Wager's music and legacy Nietzsche issued. This work was assembled and published at the end of 1888 under the title Nietzsche contra Wagner, shortly before his final mental collapse in January 1889. The text was published in December 1888 by C. G. Naumann in Leipzig. This new 2024 translation of the original 1888 German manuscript includes a new afterword by the translator, a timeline of Nietzsche's life and works, an index with descriptions of his key concepts, and summaries of his complete works. This translation is designed to allow the armchair philosopher to engage deeply with Nietzsche's works without having to be a full-time Academic. The language is modern and clean, with simplified sentence structures and diction to make Nietzsche's complex language and arguments as accessible as possible. This Reader's Edition also contains extra material that amplifies the manuscript with autobiographical, historical and linguistic context. This provides the reader a holistic view of this very enigmatic philosopher as both an introduction and an exploration of Nietzsche's works; from his general understanding of his philosophic project to an exploration of the depths of his metaphysics and unique contributions. This edition contains: • An Afterword by the Translator on the history, impact and intellectual legacy of Nietzsche • Translation notes on the original German, Latin and Greek manuscript • An index of Philosophical concepts used by Nietzsche with a focus on Existentialism and Phenomenology • A chronological list of Nietzsche's entire body of works • A detailed timeline of Nietzsche's life and works. (shrink)

This paper traces the ancestry of a familiar historiographical narrative, according to which early modern philosophy was marked by the development of empiricism, rationalism, and their synthesis by Immanuel Kant. It is often claimed that this narrative became standard in the nineteenth century, due to the influence of Thomas Reid, Kant and his disciples, or German Hegelians and British Idealists. The paper argues that the narrative became standard only at the turn of the twentieth century. This was not due to (...) the influence of Reid, German Hegelians, or British Idealists as they did not endorse the narrative, although Thomas Hill Green may have facilitated its uptake. The narrative is based on Kant’s historiographical sketches, as corrected and integrated by Karl Leonhard Reinhold. It was first fleshed out into full-fledged histories by two Kantians, Wilhelm Gottlieb Tennemann and Johann Gottlieb Buhle. Numerous historians, several of whom were not Kantians, spread it in the English-speaking world. They include Kuno Fischer, Friedrich Ueberweg, Richard Falckenberg, and Wilhelm Windelband. However, the wide availability of their works did not suffice to make the narrative standard because, until the 1890s, the Hegelian account was at least as popular as theirs. Among the factors that allowed the narrative to become standard are its aptness to be adopted by philosophers of the most diverse persuasions, its simplicity and suitability for teaching. (shrink)

Friedrich Nietzsche: Die fröhliche Wissenschaft. La gaya scienza Lesefreundlicher Großdruck in 16-pt-Schrift Großformat, 210 x 297 mm Berliner Ausgabe, 2019 Durchgesehener Neusatz mit einer Biographie des Autors bearbeitet und eingerichtet von Theodor Borken Erstdruck: Chemnitz (E. Schmeitzner) 1882. Textgrundlage ist die Ausgabe: Friedrich Nietzsche: Werke in drei Bänden. Herausgegeben von Karl Schlechta. München: Hanser, 1954. Umschlaggestaltung von Thomas Schultz-Overhage unter Verwendung des Bildes: Friedrich Nietzsche, Fotografie von F. Hartmann, um 1875. Gesetzt aus der Minion Pro, 16 pt. (...) Henricus Edition Deutsche Klassik UG (haftungsbeschränkt). (shrink)