Introduction to the Human Sciences carries forward a projected six-volume translation series of the major writings of Wilhelm Dilthey --a philosopher and historian of culture who has had a strong and continuing influence on twentieth-century Continental philosophy as well as a broad range of other scholarly disciplines. In addition to his landmark works on the theories of history and the human sciences, Dilthey made important contributions to hermeneutics and phenomenology, aesthetics, psychology, and the methodology of the social sciences. The (...) Selected Works will make accessible to English-speaking readers the full range of Dilthey's thought, including some historical essays and literary criticism. The series provides translations of complete texts, together with editorial notes, and contains manuscript materials that are currently being published for the first time in Germany. This volume brings together the various parts of the Introduction to the Human Sciences published separately in the German edition. Rudolf Makkreel and Frithjof Rodi have underscored the systematic character of Dilthey's theory of the human sciences by translating the bulk of Dilthey's first volume and his important drafts for the never-completed second volume. (shrink)

The philosopher and historian of culture Wilhelm Dilthey has had a significant and continuing influence on twentieth-century Continental philosophy and in a broad range of scholarly disciplines. This volume is the third to be published in Princeton University Press's projected six-volume series of his most important works. Part One makes available three of his works on hermeneutics and its history: "Schleiermacher's Hermeneutical System in Relation to Earlier Protestant Hermeneutics" ; "On Understanding and Hermeneutics", based on student lecture notes, and (...) the "The Rise of Hermeneutics", which traces the history of hermeneutics back to Hellenistic Greece. All the addenda to this well-known essay are translated here, some for the first time. In them Dilthey articulates three philosophical aporias concerning hermeneutics and projects an ultimate convergence between understanding and explanation. Part Two provides translations of review essays by Dilthey on Buckle's use of statistical history and on Burckhardt's cultural history; an essay "Friedrich Schlosser and the Problem of Universal History;" and a talk recalling his early years as a student of Boeckh, Jakob Grimm, Mommsen, Ranke, and Ritter. It also contains the important historical essay "The Eighteenth Century and the Historical World," in which Dilthey reexamines the Enlightenment to show its significant contributions to the rise of historical consciousness. (shrink)

At the end of the nineteenth century, approaches from experimental physiology made inroads into embryological research. A new generation of embryologists felt urged to study the mechanisms of organ formation. This new program, most prominently defended by Wilhelm Roux, was called Entwicklungsmechanik. Named variously as “causal embryology”, “physiological embryology” or “developmental mechanics”, it catalyzed the movement of embryology from a descriptive science to one exploring causal mechanisms. This article examines the specific scientific and epistemological meaning of the mechanistic approaches (...) of embryological development by focusing on Wilhelm His’ histogenetic work. Roux was neither the first, nor the only one to argue for an experimental exploration of causes in embryology. At the time of Roux, physiological explanations of the genesis of the anatomical forms were developing in parallel, not only in German-speaking countries, but in France, Switzerland and English-speaking countries as well. The experimental approach and the cellular descriptions of embryogenesis were already omni-present when Roux proposed his Entwicklungsmechanik. However, these approaches remained disjointed. It appears that it was Wilhelm His who first succeeded in combining the question of the causal factors determining epigenesis, which was closely connected with experimentation on, and cellular descriptions of, development, in a coherent and concrete synthesis, making him one of the true initiators of the developmental mechanics. (shrink)

This volume provides Dilthey's most mature and best formulation of his Critique of Historical Reason. It begins with three "Studies Toward the Foundation of the Human Sciences," in which Dilthey refashions Husserlian concepts to describe the basic structures of consciousness relevant to historical understanding. The volume next presents the major 1910 work The Formation of the Historical World in the Human Sciences. Here Dilthey considers the degree to which carriers of history--individuals, cultures, institutions, and communities--can be articulated as productive systems (...) capable of generating value and meaning and of realizing purposes. Hegel's idea of objective spirit is reconceived in a more empirical form to designate the medium of commonality in which historical beings are immersed. Any universal claims about history need to be framed within the specific productive systems analyzed by the various human sciences. Dilthey's drafts for the Continuation of the Formation contain extensive discussions of the categories most important for our knowledge of historical life: meaning, value, purpose, time, and development. He also examines the contributions of autobiography to historical understanding and of biography to scientific history. The finest summary of Dilthey's views on hermeneutics can be found in "The Understanding of Other Persons and Their Manifestations of Life." Here, Dilthey differentiates understanding relative to three kinds of manifestations of life. After giving his analysis of elementary understanding, he examines the role of induction in higher understanding and interpretation, and the relevance of transposition and re-experiencing for grasping individuality. (shrink)

This is the fifth volume in a six-volume translation of the major writings of Wilhelm Dilthey (1833-1911), a philosopher and historian of culture who has had a significant, and continuing, influence on twentieth-century Continental philosophy and in a broad range of scholarly disciplines. In addition to his landmark works on the theories of history and the human sciences, Dilthey made important contributions to hermeneutics and phenomenology, aesthetics, psychology, and the methodology of the social sciences. This volume presents Dilthey's principal (...) writings on aesthetics and the philosophical understanding of poetry, as well as representative essays of literary criticism. The essay "The Imagination of the Poet" (also known as his Poetics) is his most sustained attempt to examine the philosophical bearings of literature in relation to psychological and historical theory. Also included are "The Three Epochs of Modern Aesthetics and its Present Task," "Fragments for a Poetics," and two final essays discussing Goethe and Hölderlin. The latter are drawn from Das Erlebnis und die Dichtung, a volume that was acclaimed on publication as a classic of literary criticism and that continues to be a model for the geistesgeschichtliche approach to literary history. (shrink)

This book includes both the original German version and, for the first time, an English translation of Carl Wilhelm Frolich's important essay of 1792. In it, Frolich addresses the major concerns of the late eighteenth century and expresses his belief that social circumstances significantly determine individual happiness.

By the end of April 1923, Paul Tillich’s Das System der Wissenschaften nach Gegenständen und Methoden (1981: The System of the Sciences according to Objects and Methods) was published by the German publishing house Vandenhoeck & Ruprecht in Göttingen. Based on numerous source documents from the publishers’ archives and particularly on the correspondence between the publishers Wilhelm and Gustav Ruprecht, hitherto unknown but now edited and commented on here, the present article explains that Tillich wrote his System of the (...) Sciences primarily for the publisher. It was Emanuel Hirsch who established the connection between them as the publishing house was looking for a new editor for their popular series Wege zur Philosophie (Ways to Philosophy), published since 1911. After Hirsch having brought Tillich into play, Wilhelm Ruprecht could convince the Berlin “Privatdozenten” to become the new editor of the series. As to the series, Tillich unfolded the concept of a comprehensive system design which covered 65 topics, i. e. forthcoming volumes. When the publisher then demanded that Tillich prove his abilities to write comprehensively in common language by providing a sample of a first issue of the series, he began to work on his System der Wissenschaften. Although this text contained all sorts of ideas and concepts, it was certainly not very well suited as an introduction to a series of popular accounts of the central themes and matters of philosophy. In the end, the System was published, although not as a volume of the series as having been announced by the publishing house in 1922, but as a text in its own right. (shrink)

Perhaps no philosopher has so fully explored the nature and conditions of historical understanding as Wilhelm Dilthey. His work, conceived overall as a Critique of Historical Reason and developed through his well-known theory of the human studies, provides concepts and methods still fruitful for those concerned with analyzing the human condition. Despite the increasing recognition of Dilthey's contributions, relati vely few of his writings have as yet appeared in English translation. It is therefore both timely and useful to have (...) available here two works drawn from different phases in the development of his philosophy. The "Ideas Concerning a Descriptive and Analytic Psychology" (1894), now translated into English for the first time, sets forth Dilthey's programma tic and methodological viewpoints through a descriptive psychology, while "The Understanding of Other Persons and Their Expressions of Life" (ca. 1910) is representative of his later hermeneutic approach to historical understanding. DESCRIPTIVE PSYCHOLOGY AND THE HUMAN STUDIES Dilthey presented the first mature statement of his theory of the human studies in volume one of his Einleitung in die Geisteswissenschaften (Introduction to the Human Studies), published in 1883. He argued there that for the proper study of man and history we must eschew the metaphysical speculation of the absolute idealists while at the same time avoiding the scientistic reduction of positivism. (shrink)

En revendiquant le rôle méthodologique fondateur de la philosophie, dans ce célèbre Discours de 1894, très cité dans le cadre du « Débat sur l'historicisme », Windelband procède à une remise en perspective des théories de la connaissance en place à son époque. En polémiquant tout à la fois avec les philosophies positivistes et avec Dilthey, en critiquant notamment l'opposition établie par celui-ci entre Sciences de l'Esprit et Sciences de la Nature, Windelband défend ici l'idée que les sciences contemporaines demandent (...) à être différenciées non pas sur la base de leur objet spécifique (l'esprit ou la nature), mais de leur méthode d'approche des objets, méthode qui varie selon qu'elle soit généralisante (ou nomothétique) ou singularisante (ou idiographique). In his famous Address of 1894 — often cited within the contextual framework of the so-called « Debate on historicism » —, Windelband asserts the methodological and founding role of philosophy. He sets about putting into perspective the theories of knowledge that were current at the time. In arguing with both the positivistic philosophies and Dilthey, notably in criticizing the opposition brought about by the latter between « Sciences of the Mind » and « Sciences of Nature », Windelband champions here the idea that contemporary sciences have to be differentiated not on the basis of their specific object (mind, or nature), but on the basis of their method of approach of these objects — a method that varies, depending on whether it is totalizing (or nomothetic) or singularizing (or ideographic). (shrink)

This volume provides Dilthey's most mature and best formulation of his Critique of Historical Reason. It begins with three "Studies Toward the Foundation of the Human Sciences," in which Dilthey refashions Husserlian concepts to describe the basic structures of consciousness relevant to historical understanding. The volume next presents the major 1910 work The Formation of the Historical World in the Human Sciences. Here Dilthey considers the degree to which carriers of history--individuals, cultures, institutions, and communities--can be articulated as productive systems (...) capable of generating value and meaning and of realizing purposes. Hegel's idea of objective spirit is reconceived in a more empirical form to designate the medium of commonality in which historical beings are immersed. Any universal claims about history need to be framed within the specific productive systems analyzed by the various human sciences. Dilthey's drafts for the Continuation of the Formation contain extensive discussions of the categories most important for our knowledge of historical life: meaning, value, purpose, time, and development. He also examines the contributions of autobiography to historical understanding and of biography to scientific history. The finest summary of Dilthey's views on hermeneutics can be found in "The Understanding of Other Persons and Their Manifestations of Life." Here, Dilthey differentiates understanding relative to three kinds of manifestations of life. After giving his analysis of elementary understanding, he examines the role of induction in higher understanding and interpretation, and the relevance of transposition and re-experiencing for grasping individuality. (shrink)

Dilthey is a figure of real importance in European philosophy and social theory. He exerted a significant influence on Husserl, Heidegger and Weber (among others) through his work on the nature of philosophy and the methodology and epistemology of human and social studies. He was also a distinguished and original historian of ideas and, indeed, many of his philosophical interests arose from the insights and practical difficulties he encountered as a historian. He produced a monumental biography of Schleiermacher, and a (...) series of shorter, but no less striking studies of Hegel, Dickens, Shakespeare, Schiller and many others. (shrink)

Wilhelm Stekel was an Austrian physician and psychologist and one of Freud’s earliest followers. A prolific writer, this book originally published in 1921, was considered by the translator ‘the best general introduction of its author to the English public’, containing as is does many of his central ideas. Although the author had already fallen out with him by this time, in the preface to this book, he acknowledges Freud’s significance to the field and says he regards his ‘Psycho-Analysis as (...) being a step towards a new psycho-therapy’. (shrink)

Professor Wilhelm Blasius, physiologist at Giessen in West Germany, has written a book "Probleme der Lebensforschung" (Verlag Rombach, Freiburg 1973) which - I understand - is to be published in an English version. To me it has been of interest as an orientation in a world of traditional German thinking, best known from Goethe's natural philosophy of perceptible "Ur­ bilder", which perhaps in English could be rendered descriptively by calling it an inner vision of further irre­ ducible totalities. It (...) is in contemporary language a kind of intuitive 'holistic' insight which represents understanding different from that of natural science. The latter is devoted to the study of causal chains, is largely experimental and in its aim ultimately 'reduc­ tionist' -to use another modern term. Goethe's approach is reincarnated in the "Wesenslehre" of the late Ludwig Klages (1872-1956) and in the thinking of Carl Gustav Caruso To Klages the perceived image alone is the meaning of everything in this world and in this sense he is the advocate of a psychological phenom­ enology that is an end in itself. Originally trained as a chemist Klages soon turned to philosophy and de­ veloped a system of concepts supposed to give a deeper insight into the essence of life than did the endless causal chains of natural science. Blasius makes much use of the concepts of this philosopher, in particular his ideas on 'polarities'. (shrink)

In the present paper I shall first summarize Popper's criticism of the traditional method of definition, and then go on to comment critically on his own views on the form and function of so-called nominalist definitions.

"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)

'One may state Dilthey's significance in most general fashion by characterizing his work as the first thorough-going and sophisticated confrontation of history with positivism and natural science. Dilthey's sweep was universal: he strove to reduce to order the multifarious realms of knowledge, the conflicting traditions of cultural study, that he had embraced. Thus Dilthey laid out a program that no mortal - and certainly no one whose mind had been formed in the third quarter of the nineteenth century - could (...) hope to bring to completion. Yet despite its inconclusiveness, Dilthey's work exerted enormous influence. The distinction he had drawn between natural and cultural science became standard for historians and, to a lesser extent, for social scientists also. After Dilthey historians no longer needed to apologize for the "unscientific" character of their discipline: they understood why its methods could never be quite the same as those of natural science. And the contemporary tradition of intellectual history grew naturally out of Dilthey's teaching.' - H. Stuart Hughes. (shrink)

Wilhelm Stekel was an Austrian physician and psychologist and one of Freud’s earliest followers. This title, originally published in 1921, was the author’s favourite of his own work. In the preface he says: ‘It was written in the beautiful years in which the first rays of analytic psychognosis penetrated the darkness of the human soul.’ Covering a variety of topics he takes a psychoanalytic look into _The Depths of the Soul_.

In this study I would like to make an exposition of religious symbolism, as it is seen by the Romanian scholar, underlining the anthropological aspects of the problem, to the extent that his autobiographical writings allow us. Hermeneutics, as the science of norms that allow us to discover and interpret the authentic meaning, and the symbol, with its double “existential and cognitive” function which is present in every area of life or thought, justifies in a certain way the Eliadian homo (...) symbolicus. Man as a symbol is the title of a book designed by Mircea Eliade, but he never managed to write and publish it; even the book entitled Anthropocosmos, in which he wanted to present “the profound meaning and structural solidarity of all those symbols, rites, beliefs, in relation to the labyrinth, the mandala, the foundation of the city, etc.,” was not published. (shrink)

This book explores the intellectual encounter of India and the West from pre-Alexandrian antiquity until the present. It examines India’s role in European philosophical thought, as well as the reception of European philosophy in Indian thought. Halbfass also considers the tension in India between a traditional and modern understanding of itself. Halbfass covers a wide variety of epochs and “cultures” in this study without oversimplification and without distracting shifts of tone. The volume’s methodological unity is reflected in Halbfass’ reliance on (...) the German hermeneutical tradition and his root characterization of the encounter between Indian and the West as dynamic. It is a contribution rooted in the interpretive tradition typified by the work of Heidegger, Gadamer, and Habermas. This edition is much more than a mere translation. Halbfass has not only translated, but has also revised, updated, and added much new material. (shrink)

Wilhelm Dilthey (1833-1911), the great German humanist, remained a towering figure in Europe long into the twentieth century. Published in 1954, this translation by Stephen A. Emery and William T. Emery was the first English translation of Dilthey's Das Wesen der Philosophie (1907) as well as his first work to be translated completely into English, making Dilthey accessible to scholars of the English-speaking world.

The notions of “Heimat” are split up in various rival versions. The author explores the social and personal values of “Heimat”. His thesis: “Heimat” means a concrete position and a concrete time in reference to a persons biography. This notion can support a critical claim against the loss of the biographic roots of “Heimat”.

Professor C. G. Hempel (known to a host of admirers and friends as 'Peter' Hempel) is one of the most esteemed and best loved philosophers in the If an Empiricist Saint were not somewhat of a Meinongian Impos world. sible Object, one might describe Peter Hempel as an Empiricist Saint. In deed, he is as admired for his brilliance, intellectual flexibility, and crea tivity as he is for his warmth, kindness, and integrity, and does not the presence of so many (...) wonderful qualities in one human being assume the dimensions of an impossibility? But Peter Hempel is not only possible but actual! One of us (Hilary Putnam) remembers vividly the occasion on which he first witnessed Hempel 'in action'. It was 1950, and Quine had begun to attack the analytic/synthetic distinction (a distinction which Carnap and Reichenbach had made a cornerstone, if not the keystone, of Logical Em piricist philosophy). Hempel, who is as quick to accept any idea that seems to contain real substance and insight as he is to demolish ideas that are empty or confused, was one of the first leading philosophers outside of Quine's immediate circle to join Quine in his attack. Hempel had come to Los Angeles (where Reichenbach taught) on a visit, and a small group consisting of Reichenbach and a few of his graduate students were gath ered together in Reichenbach's home to hear Hempel defend the new posi tion. (shrink)

The philosopher and historian of culture Wilhelm Dilthey (1833-1911) has had a significant and continuing influence on twentieth-century Continental philosophy and in a broad range of scholarly disciplines. This volume is the third to be published in Princeton University Press's projected six-volume series of his most important works. Part One makes available three of his works on hermeneutics and its history: "Schleiermacher's Hermeneutical System in Relation to Earlier Protestant Hermeneutics" (The Prize Essay of 1860); "On Understanding and Hermeneutics" (1867-68), (...) based on student lecture notes, and the "The Rise of Hermeneutics" (1900), which traces the history of hermeneutics back to Hellenistic Greece. All the addenda to this well-known essay are translated here, some for the first time. In them Dilthey articulates three philosophical aporias concerning hermeneutics and projects an ultimate convergence between understanding and explanation. Part Two provides translations of review essays by Dilthey on Buckle's use of statistical history and on Burckhardt's cultural history; an essay "Friedrich Schlosser and the Problem of Universal History;" and a talk recalling his early years as a student of Boeckh, Jakob Grimm, Mommsen, Ranke, and Ritter. It also contains the important historical essay "The Eighteenth Century and the Historical World," in which Dilthey reexamines the Enlightenment to show its significant contributions to the rise of historical consciousness. (shrink)

Jeremiah 23:23–24 is a short passage in the cycle of oracles in which the prophet Jeremiah is supposedly in conflict with other prophets in his society. It is possible that this short passage first had an independent existence before it became part of the collection of oracles in 23:9-40 This article argues that as an independent oracle the passage claims that Yahweh is not just a localised god, but an omnipresent God from whom no person can hide. When read as (...) part of the mentioned cycle, it should be regarded as a polemic against a view held by some prophets that Yahweh’s nearness guarantees peace and security. Their domesticated view leads to complacency and disregard. It is argued that Jeremiah opposes their view by stating that Yahweh is also a distant God who is aware of their false and deceitful attempts to provide revelatory knowledge to the people. In this regard chapter 23:23–24 serves as a polemic against so-called false prophets and implies a threat of judgement.Keywords: False prophets, temple, Yahweh's presence, polemic. (shrink)

Both Franz Brentano and his pupil Carl Stumpf, in their psychology, laid stress to the description and analysis of psychical phenomena, or functions, in order to get a taxonomy of mental acts. In their logic, they undertake the proof of whether empirically given knowledge is logically necessary.

This volume is a popular presentation of Nietzsche's thought. Hoover's analysis comes from the viewpoint of a Christian operating within a Thomist framework. An early chapter focuses on Nietzsche's life; the following chapters weave autobiographical materials into the treatment of his philosophical system, showing the close relationship between his life and thought. Hoover's study includes an analysis of Nietzsche's perspectivism, his contribution to propaganda theory, the demonstration of a deep and fundamental contradiction in his epistemology, and an analysis of his (...) critique of anti-body idealism. (shrink)

This book examines, above all, the relationship between reason and Vedic revelation, and the philosophical responses to the idea of the Veda. It deals with such topics as dharma, karma and rebirth, the role of man in the universe, the motivation and justification of human actions, the relationship between ritual norms and universal ethics, and reflections on the goals and sources of human knowledge. Halbfass presents previously unknown materials concerning the history of sectarian movements, including the notorious "Thags" (thaka), and (...) relations between Indian and Iranian thought. The approach is partly philosophical and partly historical and philological; to a certain extent, it is also comparative. The author explores indigenous Indian reflections on the sources, the structure and the meaning of the Hindu tradition, and traditional philosophical responses to social and historical realities. He does not deal with social and historical realities per se; rather, basing his work on the premise that to understand these realities the reflections and constructions of traditional Indian theorists are no less significant than the observations and paradigms of modern Western historians and social scientists, he explores the self-understanding of such leading thinkers as Sankara, Kumarila, Bhartrhari and Udayana. (shrink)

The Hegel Lectures Series Series Editor: Peter C. Hodgson Hegel's lectures have had as great a historical impact as the works he himself published. Important elements of his system are elaborated only in the lectures, especially those given in Berlin during the last decade of his life. The original editors conflated materials from different sources and dates, obscuring the development and logic of Hegel's thought. The Hegel Lectures series is based on a selection of extant and recently discovered transcripts and (...) manuscripts. Lectures from specific years are reconstructed so that the structure of Hegel's argument can be followed. Each volume presents an accurate new translation accompanied by an editorial introduction and annotations on the text, which make possible the identification of Hegel's many allusions and sources. Lectures on the Proofs of the Existence of God Hegel lectured on the proofs of the existence of God as a separate topic in 1829. He also discussed the proofs in the context of his lectures on the philosophy of religion (1821-31), where the different types of proofs were considered mostly in relation to specific religions. The text that he prepared for his lectures in 1829 was a fully formulated manuscript and appears to have been the first draft of a work that he intended to publish and for which he signed a contract shortly before his death in 1831. The 16 lectures include an introduction to the problem of the proofs and a detailed discussion of the cosmological proof. Philipp Marheineke published these lectures in 1832 as an appendix to the lectures on the philosophy of religion, together with an earlier manuscript fragment on the cosmological proof and the treatment of the teleological and ontological proofs as found in the 1831 philosophy of religion lectures. Hegel's 1829 lectures on the proofs are of particular importance because they represent what he actually wrote as distinct from auditors' transcriptions of oral lectures. Moreover, they come late in his career and offer his final and most seasoned thinking on a topic of obvious significance to him, that of the reality status of God and ways of knowing God. These materials show how Hegel conceived the connection between the cosmological, teleological, and ontological proofs. All of this material has been newly translated by Peter C. Hodgson from the German critical editions by Walter Jaeschke. This edition includes an editorial introduction, annotations on the text, and a glossary and bibliography. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:ENVIRONMENT, SPACE, PLACE / VOLUME 13 / ISSUE 2 / 2021 142 Mathewson, Tom Mels, Theano S. Terkenli, Tim Waterman, Claudio Minca, MichaelJones,KennethR.Olwig,“TheMeaningsofLandscape:EssaysonPlace,Space, Environment and Justice,” The AAG Review of Books 7, no. 4 (2019): 291–­304. 11. Linde Egberts, Review of The Meanings of Landscape: Essays on Place, Space, Environment and Justice by Kenneth R. Olwig. Tijdschrift voor economische en sociale geografie 111, no. 2 (2020): 199–­200. The Sprawl: (...) Reconsidering the Weird American Suburbs BY JASON DIAMOND Minneapolis: Coffee House Press, 2020 REVIEWED BY JULIE WILHELM JasonDiamond’sTheSprawl:ReconsideringtheWeirdAmericanSuburbs provides an often fascinating and meandering trip through American suburbs of the past and present. Diamond, who lives in Brooklyn but grew up in the suburbs of Florida and Illinois, explores the suburbs through both his own experiences and the experiences of the creative and everyday individuals he profiles. “The Sprawl,” a title drawn from the speculative fiction writer William Gibson, names for Diamond the worst of the suburbs, the thoughtless piling on of chain stores and houses without attention to design or community. The subtitle calls up the best of the suburbs, which is in some ways connected to the sprawl: the creativity and weirdness that crops up without design or in refusal of the rigid designs of suburban communities. In studying the dynamic of creative expression and suburban living, Diamond provides a cultural tour of visual art, literature, music, movies, and other creative artifacts of or about the suburbs. Throughout the genres he explores, Diamond focuses on what he calls “the undercurrent of strangeness” (xvii), the creativity, passion, and possibilities that have come out of places that seem inhospitable to them. Chapters are thoroughly researched and topics are exhaustively covered: most readers will complete the book with at least a short list of music, literature, and other art to track down based on Diamond’s sometimes encyclopedic coverage. The genre of The Sprawl is uniquely hybrid. Diamond blends his- Book Reviews 143 tories of various suburbs, descriptions of art, anecdotes of his explorations of particular suburbs, and memories of his own suburban childhood to explore each chapter topic. As historian/cultural enthusiast /tour guide/friend, Diamond is warm and personable, sharing his own painful experiences as a child moving from house to house in the suburbs and ultimately leaving them for the city. Diamond focuses chapters on themes such as exclusionary practices of the suburbs, suburban “garage rock,” and the “ruin porn” of faded malls, each adding a dimension to readers’ understanding of American suburbia. A striking quality of The Sprawl is Diamond’s attention to the feelings of the suburbs and evocation of those feelings in descriptions of his own and others’ experiences. Several chapters touch on teenage anxiety, boredom, and alienation, often through the perspectives of fictional characters and artists. Chapter seven: “Mousepacks,” for instance,onculturalportrayalsandexperiencesofsuburbanteens,traces the relationship between teenage alienation and boredom, and spatial and design attributes: the inability of teenagers to get places in many suburbs since they cannot drive, the absence of cultural spaces that bring people together, the homogeny for which the suburbs are infamous, and racism evoked in texts such as Get Out. Nostalgia also pervades the book and the experiences of the author and others relating to the suburbs: the sense that, though there is nothing place-­ specific about a breakfast from IHOP or the cologne-­ scented mall of one’s childhood, it is a place-­ less experience one still longs for. Particularly poignant, chapter nine, titled “Mondo-­ Condo-­ Shopping-­ Mall-­ Hell,” opens with a description of Cecil Robert’s YouTube video “Toto-­Africa (playing in an empty shopping centre).” The video features the glossy tiled floor, lighting, and decorative plants of an empty shopping mall as Toto’s “Africa” plays from a distant mall speaker. Intrigued by Diamond’s description, I watched the video myself, which is mesmerizing in its uneventfulness, and saw that it has over three million views on YouTube. Why is this exploration of suburban banality so moving to so many? What drove Robert, who was a teenager after the heyday of the mall, nostalgic for this “placeless place”? These are some of the most compelling questions that Diamond explores. Chapter three... (shrink)

A significant factor undermining real racial reconciliation in post-1994 South Africa is widespread resistance to shared historical responsibility amongst South Africans racialised as white. In response to the need for localised ‘white work’, this article aims to contribute to the uprooting of white denialism, specifically amongst Afrikaans-speaking Christians from Reformed backgrounds. The point of entry is two underexplored, challenging, contextualised crucifixion paintings, namely, Black Christ and Cross-Roads Jesus. Drawing on critical whiteness studies, extensive local and international experience as a ‘participatory’ (...) facilitator of conflict transformation and his particular embodiment, the author explores the creative unsettling potential of these two prophetic ‘icons’. Through this incarnational, phenomenological, diagnostic engagement with Black Christ, attention is drawn to the dynamics of family betrayal, ‘moral injury’ and idolisation underlying ‘white fragility’. ‘White fatigue’ is challenged by stressing the Biblical nature of Cross-Roads Jesus’ confrontational, ‘ugly’ portrayal of the systemic violence of apartheid and colonialism. It is also argued that a combination of Louw’s shocking portrayal of an enraged, emaciated township Jesus with the explicit depiction of white historical responsibility in Black Christ increases the counter-cultural potential of these icons to disrupt denial amongst white South African Christians. However, the realisation of this potential will require the cultivation of more capacity to work creatively with the intense emotional, moral, spiritual discomfort brought to the surface by this type of religious icon.Contribution: The article argues for a contextualised, South African engagement with the crucifixion of Christ, through an embodied interpretation of two anti-apartheid religious paintings. It makes a contribution to critical whiteness studies and practical theology and thus fits into the interdisciplinary, hermeneutical scope of HTS. (shrink)

The paradigmatic importance of Humboldt's university reform today, is reason enough to question the historical significance and the current orientation force that pulses influenced by Schleiermacher, the Berlin founding 200 years ago. But to be in this band the ideas and initiatives with which Schleiermacher brought in the University of Berlin foundation, placed in the broader context of its reasoning, the science of theology character. Central to this is his definition of the relationship between religion and Christianity, church and culture, (...) attributable to the taking Schleiermacher a modern-grade theology, and church Christentums- understanding investigated. (shrink)

Wilhelm von Humboldt's classic study of human language was first published in 1836, as a general introduction to his three-volume treatise on the Kawi language of Java. It is the final statement of his lifelong study of the nature of language, exploring its universal structures and its relation to mind and culture. Empirically wide-ranging - Humboldt goes far beyond the Indo-European family of languages - it remains one of the most interesting and important attempts to draw philosophical conclusions from (...) comparative linguistics. This volume presents a translation by Peter Heath, together with an introduction by Michael Losonsky that places Humboldt's work in its historical context and discusses its relevance to contemporary work in philosophy, linguistics, cognitive science, and psychology. (shrink)

EDITOR'S INTRODUCTION T JLJe1bn1z was above all things a metaphysician. That does not mean that his head was in the clouds, or that the particular sciences ...

Friedrich Wilhelm Nietzsche (1844-1900) was a German philosopher. His writing included critiques of religion, morality, contemporary culture, philosophy and science, using a distinctive style and displaying a fondness for aphorism. Nietzsche s influence remains substantial within and beyond philosophy, notably in existentialism and postmodernism. He began his career as a philologist before turning to philosophy. At the age of 24 he became Professor of Classical Philology at the University of Basel, but resigned in 1879 due to health problems, which (...) would plague him for most of his life. In 1889 he exhibited symptoms of serious mental illness, living out his remaining years in the care of his mother and sister until his death in 1900. His works include From my Life (1858), On Music (1858), Napoleon III as a President (1862), Free Willand Fate (1862), My Life (1864), The Birth of Tragedy (1872), Richard Wagner in Bayreuth (1876), Human, All-Too-Human (1878), Beyond Good and Evil (1886), The Antichrist (1888) and Ecce Homo (1888). (shrink)

Wilhelm Worringer's landmark study in the interpretation of modern art, first published in 1908, has seldom been out of print. Its profound impact not only on art historians and theorists but also for generations of creative writers and intellectuals is almost unprecedented. Starting from the notion that beauty derives from our sense of being able to identify with an object, Worringer argues that representational art produces satisfaction from our "objectified delight in the self," reflecting a confidence in the world (...) as it is--as in Renaissance art. By contrast, the urge to abstraction, as exemplified by Egyptian, Byzantine, primitive, or modern expressionist art, articulates a totally different response to the world: it expresses man's insecurity. Thus in historical periods of anxiety and uncertainty, man seeks to abstract objects from their unpredictable state and transform them into absolute, transcendental forms. Abstraction and Empathy also has a sociological dimension, in that the urge to create fixed, abstract, and geometric forms is a response to the modern experience of industrialization and the sense that individual identity is threatened by a hostile mass society. Hilton Kramer's introduction considers the influence of Worringer's thesis and places his book in historical context. (shrink)

Toward the beginning of 2013, I received reports of passages in the Black Notebooks that offered observations on Jewry, or as the case may be, world Jewry. It immediately became clear to me that the publication of the Black Notebooks would call forth a wide-spread international debate. Already in the Spring of 2013, I had asked Professor Friedrich-Wilhelm von Herrmann, last private assistant – and in the words of my grandfather, the “chief co-worker of the complete edition”, – if (...) he might review the Notebooks as a whole, based on his profound insight into the thought of Martin Heidegger, and in particular, review those Jewish-related passages that were the focus of the public eye. Publications about the Black Notebooks quickly came to propagate catchy expressions such as “being-historical anti-Semitism” and “metaphysical anti-Semitism”. The first question that obviously arises is: Does the thought of Martin Heidegger exhibit any kind of anti-Semitism at all? In this book Professor von Herrmann now advances his hermeneutic explication. With Professor Francesco Alfieri of the Pontificia Università Lateranense he has found a colleague who has drawn up a comprehensive philological analysis of volumes GA 94 through GA 97 of the Complete Edition. The fact that Heidegger designated the hitherto published “black notebooks” as Ponderings and as Observations has been given little consideration. He intentionally placed them at the conclusion of the Complete Edition because without acquaintance with the lectures, and above all, with the being-historical treatises that would come to be published in the framework of the Complete Edition, they would not be comprehensible. (shrink)

This is the fifth volume in a six-volume translation of the major writings of Wilhelm Dilthey (1833-1911), a philosopher and historian of culture who has had a significant, and continuing, influence on twentieth-century Continental philosophy and in a broad range of scholarly disciplines. In addition to his landmark works on the theories of history and the human sciences, Dilthey made important contributions to hermeneutics and phenomenology, aesthetics, psychology, and the methodology of the social sciences. This volume presents Dilthey's principal (...) writings on aesthetics and the philosophical understanding of poetry, as well as representative essays of literary criticism. The essay "The Imagination of the Poet" (also known as his Poetics) is his most sustained attempt to examine the philosophical bearings of literature in relation to psychological and historical theory. Also included are "The Three Epochs of Modern Aesthetics and its Present Task," "Fragments for a Poetics," and two final essays discussing Goethe and Hölderlin. The latter are drawn from Das Erlebnis und die Dichtung, a volume that was acclaimed on publication as a classic of literary criticism and that continues to be a model for the geistesgeschichtliche approach to literary history. (shrink)

`Anyone who wants to gain a quick idea of how before me everything was topsy-turvy should make a start with this work. That which is called idol on the title-page is quite simply that which was called truth hitherto. Twilight of the Idols - in plain words: the old truth is coming to an end...' Nietzsche intended Twilight of the Idols to serve as a short introduction to his philosophy, and as a result it is the most synoptic of all (...) his books. Continuing in the spirit of its immediate predecessors On The Genealogy of Morals and The Wagner Case, it is a masterpiece of polemic, targeting not only `eternal idols' like Socratic rationality and Christian morality but also their contemporary counterparts, as Nietzsche the `untimely man' goes roaming in the gloaming of nineteenth-century European culture. He allies philosophy with psychology and physiology, relentlessly diagnozing the symptoms of decadence, and his stylistic virtuosity is such that the sheer delight he takes in his 'demonic' mischief-making communicates itself on every page. A brilliant new translation, this edition provides detailed commentary on a highly condensed and allusive work. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more. (shrink)

Abstract:The "Remarks on Pragmatism" include two texts by Wilhelm Jerusalem that have never been published in English, in a translation by Daniel R. Huebner. This translation is supplemented with a few excerpts related to pragmatism from a 1910 English translation, by Charles Finley Sanders, of the fourth edition of Jerusalem's Introduction to Philosophy. For background information on Jerusalem, his legacy, and the current texts and translations, see Huebner's introductory essay in this issue.

This new translation of The Science of Logic (also known as 'Greater Logic') includes the revised Book I (1832), Book II (1813), and Book III (1816). Recent research has given us a detailed picture of the process that led Hegel to his final conception of the System and of the place of the Logic within it. We now understand how and why Hegel distanced himself from Schelling, how radical this break with his early mentor was, and to what extent it (...) entailed a return (but with a difference) to Fichte and Kant. In the introduction to the volume, George di Giovanni presents in synoptic form the results of recent scholarship on the subject, and, while recognizing the fault lines in Hegel's System that allow opposite interpretations, argues that the Logic marks the end of classical metaphysics. The translation is accompanied by a full apparatus of historical and explanatory notes. (shrink)

For much of his adult life, Nietzsche wrote notes on philosophical subjects in small notebooks that he carried around with him. After his breakdown and subsequent death, his sister supervised the publication of some of these notes under the title The Will to Power, and that collection, which is textually inaccurate and substantively misleading, has dominated the English-speaking discussion of Nietzsche's later thought. The present volume offers, for the first time, accurate translations of a selection of writings from Nietzsche's late (...) notebooks, dating from his last productive years between 1885 and 1889. Many of them have never before been published in English. They are translated by Kate Sturge from reliable texts in the Colli-Montinari edition, and they are edited by Rüdiger Bittner, whose introduction places them in the context of Nietzsche's philosophy as a whole. (shrink)

Although Leibniz's writing forms an enormous corpus, no single work stands as a canonical expression of his whole philosophy. In addition, the wide range of Leibniz's work--letters, published papers, and fragments on a variety of philosophical, religious, mathematical, and scientific questions over a fifty-year period--heightens the challenge of preparing an edition of his writings in English translation from the French and Latin.