Keine ausführliche Beschreibung für "Über den Stand der indischen Philosophie zur Zeit Mahaviras und Buddhas" verfügbar.

The purpose of Wissenschaft und Weltanschaunng , 1 by Aloys Wenzl, is to provide a rational explanation of the world which shall give us greater insight into its nature than either common sense or the natural sciences can give us. Philosophy, Professor Wenzl says in his introduction, springs from the desire for a weltanschaunng , for insight into the significance of life. But it also springs from a desire for rational explanation , and aims at objective validity. It proposes to (...) give a truer, more complete, and more intelligible account of reality than appearances provide. This idea of a more intelligible explanation underlies the whole of Professor Wenzl's book. We want more than knowledge of empirical facts, we want knowledge of reasons , or, as he often puts it, insight . We want to see that though things seem to be contingent, they are really necessary. (shrink)

Schellings Vorlesungen von 1803 geben keine didaktischen Anweisungen, sondern erörtern, begründen und betonen die Rolle und Bedeutung des methodischen wissenschaftlichen Denkens für die freie und allgemeine gesellschaftliche Bildung. Humboldts Modell der auf die Idee der Freiheit und das Prinzip der Einheit der Wissenschaften gegründeten Universität basiert auf den von Schelling in dieser Schrift errichteten Fundamenten.

Following its publication in Germany in 1963, Otto Friedrich Bollnow's Human Space quickly became essential reading within a cross-disciplinary field of subject areas including architecture, anthropology, and philosophy. In this first English translation, Bollnow conceives the human experience of space not merely as a philosophical problem but also as an extension of his research into psychology, human behavior, and the conventional domains of architecture: living in a building, in an apartment, in a house. Human Space is a remarkable (...) investigation of space as we experience it, by a man many consider to be the father of spatial and architectural anthropology. This lush hardcover edition includes an afterword by Joseph Kohlmaier that situates the work in the context of philosophical and architectural discussion. (shrink)

İnsan Dasein’ının varoluş felsefesindeki[1] anlayışı, bir iç zorunlulukla ölüm sorusuna çıkmak durumundadır ve bu anlayış öncelikle kendisinin son belirlenmişliğinde karşılanabilir. İnsan Dasein’ının sonluluğu belli bir konuma fırlatılmışlık içerisinde sorumluluğu, nasıl ki sınır durumdaki deneyimlere yüklemede etkisini gösteriyorsa, sonluluk da zorunlu biçimde insan Dasein’ının en son ve en uç sınırı olan ölümü ortaya çıkartır. İnsanın kendini bir hiçliğin önünde durmuş ve gerçek bir olabilmeye davet edilmiş bulduğu ruh hali olarak korku içinde bulunuş, ölümle karşılaştırıldığında insanın en uç korkusuna da işaret ediyor (...) olmalıdır. Öyle ki bir iç zorunluluktan hareketle en uç gerçek olarak ölüm varoluş felsefesi tarafından, insan kavrayışının odağına yerleştirilmelidir. Bu, Dasein’ın en kaçınılmaz gerçekliğidir. Ölüm, modern felsefenin genel tarihinde neredeyse önemsiz bir rol oynadıktan sonra, bugün artık insan Dasein’ının bütünü için belirleyici önemiyle varoluş felsefesi tarafından yeniden keşfedilmiştir. (shrink)

This is an EXACT reproduction of a book published before 1923. This IS NOT an OCR'd book with strange characters, introduced typographical errors, and jumbled words. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our (...) continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections in the preservation process, and hope you enjoy this valuable book. (shrink)

In der Geschichte der Pädagogik treten immer wieder bestimmte typische Auffassungen von der Erziehung auf. Wenn sie auch selten in reiner Form verwirklicht sind; so ist es doch wichtig, sie zunächst einmal in reiner Form, als Idealtypen im Sinne Max Webers, herauszuarbeiten, gewissermaßen als Erziehungsmodelle durchzukonstruieren, um erst einmal eine Übersicht in der verwirrenden Fülle der pädagogischen Theorien zu gewinnen, und dann zu fragen, wie weit sie angemessen sind, wie weit sie einander ausschließen oder miteinander verträglich sind, wie weit sie (...) sich sogar ergänzen können oder müssen, um so ein angemessenes Bild von dem zu gewinnen, was tatsächlich in der Erziehung geschieht oder geschehen muss. (shrink)

Detailed annotation clarifies this translation of a key document in early German Romanticism, which had a significant impact on nineteenth century religious thought after its publication in 1799.

This essay comprises two chapters from the first part of Bollnow’s book on moods, namely the second chapter on the concept of Stimmung and the third chapter on Stimmungen as the sustaining foundation of the soul. It argues that moods constitute the simplest and most original form in which human life comes to know itself. Moods are understood as a specific harmony between, first, the inner and outer world; second, the states of the body and the soul; and, third, the (...) individual faculties of the soul. Moods differ from emotions in the narrow sense, which are always intentionally directed towards a specific object, whereas moods do not have any specific object; they are states of being, structuring and coloring human existence as a whole. Hence, no system of moods is provided, but their extensive diversity is indicated. Furthermore, transient, unsteady, or “moody” moods are distinguished from persistent or basic moods. (shrink)

Was heisst, einen Schriftsteller besser verstehen, als er sich selber verstanden hat?--Über das kritische Verstehen.--Zur Frage nach der Objektivität der Geisteswissenschaften.

Schon seit längerer Zeit hatten in der Pädagogik zwei Richtungen, eine mehr geisteswissenschaftlich-philosophische und eine betont empiristische, verhältnismäßig unabhängig voneinander bestanden, ohne sonderlich viel voneinander Notiz zu nehmen. Aber in letzter Zeit ist der seit langem untergründig schwelende Methodenstreit mit einer neuen Heftigkeit aufgeflammt. Neben manchen anderen Belegen gibt die Auseinandersetzung zwischen Brezinka und Rombach im letzten Jahrgang dieser Zeitschrift davon ein eindrucksvolles Zeugnis.