La métaphore du réseau s'est imposée durant les années quatre vingt dix à l'occasion de ce qu'il est convenu d'appeler le « topical turn », pour décrire les logiques de développement de la vie culturelle et leur analyse en termes spatiaux plutôt que temporels. Simultanément, il arrive que la constitution de réseaux soit bel et bien déterminée historiquement notamment de manière générationnelle ou sociopolitique. Les contributeurs de cet ouvrage s'inspirent de cette réflexion pour traiter d'un phénomène de réverbération dans l'histoire (...) culturelle, en particulier d'expression allemande, des années vingt aux années soixante du XXe siècle. Au plan métacritique, la réception répétée de la philosophie de Frédéric Nietzsche, mais aussi d'Ernst Cassirer notamment chez Michel Foucault et Gilles Deleuze apparaît comme un lien constitutif de ce déploiement métaphorique. D'autres modèles explicatifs sont présentés tel celui des paradigmes en science ou celui d'un équilibrage pulsionnel, de type psychanalytique. Des études de cas précis illustrent également cette hésitation entre le modèle métaphorique et le modèle historique, concernant les modes d'affirmation de certaines avants-gardes, l'étude de la reprise poétique chez Heissenbüttel ou Rühmkorf, filmique chez Godard, ou théâtrale chez les héritiers d'Artaud. Die Metapher des Netzwerkes hat sich im Laufe der neunziger Jahre anlässlich des sogenannten «topical turn» zur Beschreibung der logischen Mechanismen in der Entwicklung des kulturellen Lebens und deren Analyse in eher räumlichen als zeitlichen Begriffen durchgesetzt. Der Aufbau von Netzwerken mag aber auch historisch bedingt sein, zum Beispiel durch Generationszugehörigkeit und sozial-politische Umstsozial-politische Umstände. Die Beiträger dieses Bandes gehen von dieser Überlegung aus, um sich dem Phänomen der Spiegelung in der Kulturgeschichte - insbesondere in der deutschsprachigen - von den zwanziger bis sechziger Jahren des 20. Jahrhunderts auseinanderzusetzen. Auf metakritischer Ebene erscheint die wiederholte Rezeption der Philosophie Friedrich Nietzsches, aber auch Ernst Cassirers, insbesondere bei Michel Foucault und Gilles Deleuze als eine Verbindung, die wesentlich ist für die Entfaltung der räumlichen Metaphorik. Weitere Erklärungsmodelle werden vorgeschlagen, wie das paradigmatisch-wissenschaftliche oder das triebhaft-psychoanalytische. Fallstudien illustrieren zudem dieses Zögern zwischen metaphorischem und historischem Modell, was die Selbstbehauptung gewisser Avantgarden sowie die Untersuchung bestimmter Rezeptionsmomente betrifft, im poetischen Bereich bei Heissenbüttel oder Rühmkorf, im filmischen bei Godard, oder im dramatischen bei den Erben Artauds. (shrink)

These 11 essays by noted philosophers and social theorists take up the philosophical aspects of Jürgen Habermas's unfinished project of reconstructing enlightenment rationality. They range in subject matter from classical problems to contemporary debates, covering historical perspectives, theoretical issues, and post-enlightenment challenges. A companion volume of essays will take up the cultural and political aspects of the work. Together, the two volumes underscore the richness and variety of Habermas's project. Contributors Karl-Otto Apel, Richard J. Bernstein, Peter Bürger, Martin Jay, Thomas (...) McCarthy, Herbert Schnädelbach, Charles Taylor, Michael Theunissen, Ernst Tugendhat, Albrecht Wellmer. (shrink)

In this article, some recent literature on Ernst Cassirer and foremost on the years he spent in Sweden (1935-41) is presented against the background of the contemporary streaming of ideas. Sweden's philosophical panorama was then characterized to a large extent by the so-called Uppsala school of Axel Hägerström and Adolph Phalén, that developed a strong criticism of subjectivism as well as a non-cognitivist and language-centred form of meta-ethics. Cassirer engaged in dialogue with both the theoretical and practical philosophy (...) he encountered in Sweden - an occasion for him to attune his original philosophical stance - that, today, offers a significant opportunity for scholars to understand the context of an otherwise often overlooked period in his intellectual life. (shrink)

This article retraces and discusses the philosophical itinerary of Axel Honneth, from the groundbreaking book Struggle for Recognition up to the recent essays Freedom’s Right and The Idea of Socialism. In the first section, I examine Honneth’s programmatic concept of social pathology in relation to Ernst Cassirer’s idea of the secularisation of theodicy (i. e. the attribution of responsibility for human suffering to society) and to the enlightenment legacy of Jean-Jacques Rousseau. In the second section, after assessing Honneth’s (...) position in the tradition of critical theory, I analyse his philosophical views. I identify two different theoretical frameworks in Honneth’s work: on the one hand, the theory of the struggle for recognition; on the other hand, the recent theory of social freedom. While the first is grounded in a formal and allegedly universal anthropology, the second draws on the Hegelian doctrine of the ethical life and develops a historicist and internalist model of reconstructive social criticism. Finally, in the third section, I critically address the “divinisation of the social” entailed in Honneth’s project of social pathologies’ critique, and argue that Honneth’s trust in the normative power of intersubjectivity might be excessive. (shrink)

Dans cet article, je retrace et discute l’itinéraire philosophique d’Axel Honneth, depuis La Lutte pour la reconnaissance jusqu’à ses récents essais Le Droit de la liberté et L’Idée du socialisme. Dans la première partie, le concept programmatique de pathologie sociale sera mis en relation avec celui de « sécularisation de la théodicée » formulé par Ernst Cassirer – à savoir, l’attribution de la responsabilité de la souffrance humaine à la société – et avec l’héritage des Lumières légué par (...) Jean-Jacques Rousseau. Dans la deuxième partie, une fois précisée la position occupée par Honneth dans la tradition de la théorie critique francfortoise, j’aborderai ses propositions théoriques ; je distinguerai notamment deux modèles normatifs correspondant à deux phases successives de la pensée honnethienne : la lutte pour la reconnaissance d’une part, qui s’appuie sur une anthropologie formelle à valeur universelle ; et la théorie de la liberté sociale d’autre part, qui réactualise la doctrine hégélienne de l’éthicité en s’appuyant sur un modèle historique et internaliste de critique sociale reconstructive. Dans la troisième partie, je me pencherai sur la « divinisation du social » inhérente au projet d’une critique des pathologies sociales, ainsi que sur la confiance excessive qu’Honneth semble accorder à la force normative de l’intersubjectivité. (shrink)

Ernst Cassirer occupies a unique space in Twentieth-century philosophy. A great liberal humanist, his multi-faceted work spans the history of philosophy, the philosophy of science, intellectual history, aesthetics, epistemology, the study of language and myth, and more. Cassirer's thought also anticipates the renewed interest in the origins of analytic and continental philosophy in the Twentieth Century and the divergent paths taken by the 'logicist' and existential traditions, epitomised by his now legendary debate in 1929 with the philosopher Martin Heidegger, (...) over the question "What is the Human Being?" The Philosophy of Symbolic Forms is Cassirer's most important work. It was first published in German in 1923, the third and final volume appearing in 1929. In it Cassirer presents a radical new philosophical worldview - at once rich, creative and controversial - of human beings as fundamentally "symbolic animals," placing signs and systems of expression between themselves and the world. This major new translation of all three volumes, the first for over fifty years, brings Cassirer's magnum opus to a new generation of students and scholars. Taken together, the three volumes of The Philosophy of Symbolic Forms are a vital treatise on human beings as symbolic animals and a monumental expression of neo-Kantian thought. Correcting important errors in previous English editions, this translation reflects the contributions of significant advances in Cassirer scholarship over the last twenty to thirty years. Each volume includes a new introduction and translator's notes by S. G. Lofts, a foreword by Peter Gordon, a glossary of key terms, and a thorough index. (shrink)

In this article, I elucidate the significance of Heidegger’s ‘question of being’ from a topological point of view by explaining the relationship between his thought of place and language. After exploring various hermeneutic strategies of reading Heidegger’s oeuvre, I turn to Richard Capobianco’s interpretation of Heidegger and critically engage with his idea of the experience of being itself as the ‘luminous self-showing of logos’. In doing so, I explain the later turn from ‘truth’ to ‘place’ and articulate why logos needs (...) to be conceived as the gathering site of the presencing of being. In arguing against the primacy of passive receptivity and active projection, I put forward the primacy of language as the topos and logos of being. In returning to the Capobianco-Sheehan debate, I conclude by explaining why Heidegger’s place-related notions cannot be thought metaphorically. (shrink)

En su conferencia de 1944 sobre Filosofía y Política Ernst Cassirer expone algo que será retomado por El mito del Estado y preside buena parte de su obra. La filosofía debe rendir cuentas en cuanto responsable indirecta de ciertos climas políticos, tal como sucedió con ciertos pensadores que propiciaron la consolidación del nazismo. Las crisis de pensamiento pueden generar convulsiones políticas o sociales, porque se da una continua dialéctica entre pensadores y hombres de acción, entre las ideas y los (...) hechos, en definitiva, entre la teoría y la práctica. Los grandes problemas histórico-políticos no pueden resolverse sin atender a las cuestiones fundamentales abordadas desde una perspectiva filosófica, toda vez que se da una insoslayable interacción entre la estructura de las ideas y la configuración de nuestra realidad político-social. El debate de Davos, La idea de la constitución republicana, El problema Jean-Jacques Rousseau y Filosofía Moral, Derecho y Metafísica: Un diálogo con Axel Hägerstrom sirven para ilustrar esta tesis que hace suya el autor del artículo, que también lo es de La quimera del Rey Filósofo. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Die geschichtliche Entwicklung des Philosophieunterrichts am Gymnasium verlief in Deutschland bis in die heutige Zeit sehr different. Auf diesem Hintergrund erfolgt die Darstellung, Analyse und Kommentierung der Lehrplane und Curricula zum Philosophie- und Ethikunterricht in den Bundeslandern und vermittelt Informationen uber den Verlauf und aktuellen Stand der Curriculumstrategien.".

Excerpt from Die Dynamik der Geschichte nach der Geschichtsphilosophie des Positivismus Jede religionsphilosophische und ethische Untersuchung führt unter heutigen Verhältnissen auf den Begriff einer univer salen Entwicklungsgeschichte der Menschheit, der Begriff einer solchen Universalgeschichte auf den eines Maßstabes zur Be urteilung der Entwicklungshöhe und des in ihr enthaltenen Wertes, der Begriff eines solchen Maßstabes aber, der nur aus dem Wesen der Entwicklung selbfl: hergeleitet werden kann, auf den methodisch-abstrakten Begriff der Entwicklung selbst, in dem Sein und Bewegung, Notwendigkeit und Freiheit, (...) ur sächliche Reihe und Zweck, allgemeine Tendenz undindividuum eng miteinander verknüpft sind. Es ist der Begriff einer spezifisch historischen Dynamik mit ihrer beständigen Erzen gung und Verschmelzung der Gegensätze, ihrem immer flüssigen Ineinander aller Einzelheiten und ihrem untrennbaren Durcheinanderspielen von Vergangenheit, Gegenwart und Zu kunft. Dieser Begriff.erweist sichauch für den empirischen Historiker als einer seiner wichtigsten Zentralbegriffe, für den er freilich zunächst nur seinen "historischen Sinn und seine intuitive Begabung zur Verfügung hat. 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)

[Nietzsche and philosophical anthropology: the problem of immanent transcendence].

_Purpose._ The purpose of the article lies in studying the main socio-anthropological measurements of the problem of recognition represented primarily by the philosophy of recognition of Alex Honneth, which is actualized by the struggle of the Ukrainian people for their existence and national-cultural recognition. A consistent analysis of the communicative paradigm in contemporary philosophy led to the understanding of its transformation into the reality of the problem of recognition and the identification of the main forms of recognition in it, which (...) determine an individual’s perception of the social space as fair or unfair, where his dignity is disrespected. _Theoretical basis._ Turning to the works of Jurgen Habermas, Otfried Hoeffe, Ernst Tugendhat, Stefan Gosepath, and Thomas Rentsch made it possible to supplement the mainly procedural, theoretical-communicative way of philosophizing with a philosophical-anthropological, existential, contextual principle of awareness of recognition as a fundamental principle of justice and the understanding that the brutal, unjust destruction of the "living world" of a person and the state is synonymous with their physical destruction. The thesis of Francis Fukuyama about the relationship between the desire for recognition and human dignity inherent in human nature has acquired an important theoretical and methodological meaning. _Originality._ The article investigates the modern philosophical discourse of the problem of recognition in the socio-anthropological measurements, in the context of the relationship between recognition, the "living world" and justice, non-recognition, humiliation of human dignity, and injustice. And it was also found that the image of recognition represented by modern philosophical thought, as a horizon and condition of human existence, is based on the following components: justice, solidarity, dignity, and care. Exactly addressing the problem of recognition made it possible to answer the question about the anthropological-ontological, existential meaning of the desire of individuals, nations, and states for recognition and outline the ways of transforming recognition as a variant of "communicative utopia" into a real socio-cultural project. _Conclusions._ In contrast to justice, the theory of recognition comes from asymmetrical human relations, which, in the struggle for recognition, must become symmetrical. Although justice takes precedence over ethics of care and recognition, they are not actually in competition with each other, but belong to different but complementary dimensions of human existence. The perspective of philosophical understanding of the problem of recognition itself requires the deepening of its analysis with an existential-anthropological understanding rooted in a new, tragic life experience. Only under such conditions, it is possible to overcome the gap between often abstract philosophical reflections and real personal and social practices. (shrink)