Name der Zeitschrift: Naharaim Jahrgang: 8 Heft: 2 Seiten: 253-272.

Le thème autour duquel tournent les travaux non strictement neurologiques d’Erwin Straus est les formes et les « principes » dans et à partir desquels la construction et le développement de l’individu humain s’accomplit dans les moments de bonne santé et de maladie. Qu’il s’agisse de la recherche sur le temps et l’espace vécu, de la recherche sur la façon dont l’homme se comporte à l’égard du monde...

Name der Zeitschrift: Naharaim Jahrgang: 8 Heft: 2 Seiten: 246-252.

Name der Zeitschrift: Naharaim Jahrgang: 8 Heft: 2 Seiten: 273-288.

Das über das Bekanntmachen der von David Friedrich Strauss verfassten Glyptotheksepigramme hinauswachsende Buch schildert die Zeitumstände um die Mitte des 19. Jahrhunderts in Süddeutschland und insbesondere in dem unter Ludwig I. aufblühenden München. Es veranschaulicht in exemplarischer Weise das über das eigentliche Fach des Verfassers, die Klassische Archäologie, hinausgehende breite Spektrum seines Schaffens.

This chapter distinguishes three stages in the development of the Young Hegelian critique of religion as represented in key works of David Friedrich Strauss, Ludwig Feuerbach, and Karl Marx. In doing so it seeks to identify the conceptual issues and key argumentative strategies underlying this development. The chapter focuses on a number of points at which Marx disagrees with, and seeks to move beyond, Feuerbach and the Young Hegelians more generally. These include differences in his understanding of the (...) human species‐essence, or of human beings as species‐beings, as well as his analysis of alienation, and of religious consciousness as a form of alienated consciousness. The difference between Marx's understanding of the human species‐essence and Feuerbach's corresponds to a difference in how Marx thinks about what it means for an individual human being to be alienated from his or her species‐being. (shrink)

Ludwig Wittgenstein/ Karl R. Popper/ Claude Levi-Strauss/ Martin Heidegger/ Karl Jaspers/ Hannah Arendt/ Ernst Bloch/ Max Horkheimer/ Theodor W. Adorno.

Resumo: Nas poucas referências explícitas de Nietzsche ao biólogo alemão Ernst Haeckel, há uma clara rejeição de seu pensamento biológico e cultural. O objetivo deste artigo é propor que, apesar da pequena quantidade de citações diretas, os ataques de Nietzsche a Haeckel constituem um intenso antagonismo entre eles e inserem-se no contexto das críticas nietzschianas contra a formação e a cultura alemãs e contra a condição metafísica da ciência. O texto apresenta quatro aspectos do antagonismo entre Nietzsche e Haeckel: das (...) Darwinismus de Haeckel; a influência de Haeckel sobre David Strauss; a inclusão do evolucionismo científico no currículo na Alemanha; e o conflito entre Ludwig Rütimeyer e Haeckel.: In Nietzsche's few explicit references to German biologist Ernst Haeckel, there is a clear rejection of his biological and cultural thinking. The aim of this article is to propose that, despite the small amount of direct mentions, Nietzsche's criticism of Haeckel constitute an intense antagonism between them and are part place of the context of Nietzschean censure against the German education and culture and against the metaphysical condition of science. The text presents four aspects of the antagonism between Nietzsche and Haeckel: Haeckel’s Das Darwinismus; Haeckel's influence on David Strauss; the inclusion of scientific evolutionism in the curriculum in Germany; and the conflict between Ludwig Rütimeyer and Haeckel. (shrink)

Ludwig Wittgenstein concludes his Tractatus with the injunction, "What we cannot speak about we must pass over in silence." As the concluding proposition of a tersely written, tightly organized work, the reader would expect it to have a strong bite. Yet the statement has been variously ignored, dismissed, and misunderstood, interpreted as the inspired words of a mystic or as the final banishing of metaphysics from philosophical discourse. It is with the help of Janik and Toulmin’s work that it (...) becomes clear how the proposition serves as the crown to a book which Wittgenstein maintained was primarily an ethical work. In presenting the Viennese Weltanshauung of the late nineteenth and early twentieth century, there emerges the picture of a society where appearances ruled in all areas of cultural life, in the government, and in the arts. Viennese society was characterized by a vast impotent bureaucracy, the Strauss waltz, and the feutillion. The leader in the inevitable reaction was Karl Kraus. He instigated a critique of Viennese society through an ingenious and refined use of cultural modes of expression. Along with him, leaders emerged for each of the special arts, language, music, architecture, painting, sculpture, who, in their own particular role, tried to restore truth and responsibility to the affairs of men. The development of the characters and the issues involved make this book important. Of lesser value, unfortunately, are the chapters dealing specifically with the work of Wittgenstein, who is represented as one of the emergent leaders. Although we are rhetorically persuaded that his talk of "simples," "representation," "depicting," or "language games" is tied up with the critique of a fundamentally sophistical intellectualism, we are not led on to seeing how the critique was carried out.—W. A. F. (shrink)

Ludwig Wittgenstein's surviving notebooks serve to show what problems were occupying him in connection with many of the paragraphs of the Tractatus which are found in them as a first draft. They serve as a testimony to the thought processes of the Austrian philosopher.

Recognized as one of the leading philosophers and Jewish thinkers of the twentieth century, Emil Ludwig Fackenheim has been widely praised for his boldness, originality, and profundity. As is well-known, a striking feature of Fackenheim's thought is his unwavering contention that the Holocaust brought about a radical shift in human history, so monumental and unprecedented that nothing can ever be the same again. Fackenheim regarded it as the specific duty of thinkers and scholars to assume responsibility to probe this (...) historical event for its impact on the human future and to make its immense ramifications evident. In Emil Fackenheim's Post-Holocaust Thought and Its Philosophical Sources, scholars consider important figures in the history of philosophy--including Kant, Hegel, Heidegger, and Strauss--and trace how Fackenheim's philosophical confrontations with each of them shaped his overall thought. This collection details which philosophers exercised the greatest influence on Fackenheim, and how he diverged from them. Incorporating widely varying approaches, the contributors in the volume wrestle with this challenge historically, politically, and philosophically in order to illuminate the depths of Fackenheim's own thought. (shrink)

De ratione, una, universali, infinita -- Gedanken über Tod und Unsterblichkeit -- Der Ursprung des Bösen nach Jacob Böhme -- Abälard und Héloise oder Der Schriftsteller und der Mensch.

Mit Beginn der 1990er Jahre setzten in den USA und Westeuropa systematische Versuche ein, eine politikwissenschaftliche feministische Staatstheorie zu entwickeln. Der Einsatz dieser neuen Beschaftigung mit dem Staat zielt auf die Beantwortung der Frage, wie Geschlecht und Geschlechterverhaltnisse als konstitutive Elemente des modernen Staates begriffen werden konnen. Dies beinhaltet die Analyse vergeschlechtlichter staatlicher Institutionen, die Regulierung des Verhaltnisses von Mannern und Frauen durch staatliche Instrumente, aber auch die "Herstellung" von Geschlechtern bzw. Geschlechterverhaltnissen durch Staaten - also Formen der Subjekt- und (...) Identitatsbildung. Der vorliegende Band gibt einen Einblick in den aktuellen Stand feministischer Staatsdebatten, er macht aber auch exemplarisch sichtbar, welchen Beitrag feministische Konzepte zur Analyse staatlichen Wandels, der Veranderung geschlechtsspezifischer Staatlichkeit sowie fur eine staatstheoretische Begrundung von Emanzipation und Geschlechterdemokratie leisten konnen. (shrink)

Perhaps the most important work of philosophy written in the twentieth century, the Tractatus Logico-Philosophicus first appeared in 1921 and was the only philosophical work that Ludwig Wittgenstein (1889-1951) published during his lifetime. Written in short, carefully numbered paragraphs of extreme compression and brilliance, it immediately convinced many of its readers and captivated the imagination of all. Its chief influence, at first, was on the Logical Positivists of the 1920s and 30s, but many other philosophers were stimulated by its (...) philosophy of language, finding attractive, if ultimately unsatisfactory, its view that propositions were pictures of reality. Perhaps most of all, Wittgenstein himself, after his return to philosophy in the late 1920s, was fascinated by its vision of an inexpressible, crystalline world of logical relationships. The posthumous publication of other writings has, therefore, only served to reawaken interest in the Tractatus and to illuminate its more neglected aspects. David Pears and Brian McGuinness revised their translation in the light of Wittgenstein's own suggestions and comments in his correspondence with C.K. Ogden about the first translation. In addition, this edition contains the introduction by Bertrand Russell which appeared in the original English translation. (shrink)

Recent years have seen a proliferation of publications reconsidering the emergence of sociology in France. The present review discusses and compares three of these works: S. Mosbah-Natanson’s bibliometric study on the fashion of sociology around 1900 (2017a); Th. Hirsch’s history of the idea of social time from the Durkheimians to Les Annales (2016a); and M. Joly’s enquiry into a purported sociological revolution in France and Germany at around the same time (2017a). Pushing respectively for a sociological, a historical and an (...) epistemological history of sociology, they represent three distinct ways of renewing the historiography of the social sciences. The article argues that qualities and limitations of these works alike suggest two challenges for the history of sociology: (1) integrating sociological, historical and epistemological competences in a comprehensive intelligence of sociological texts; and (2) accounting for the reflexivity involved in a social history of the social sciences. (shrink)

Excerpt from Philosophische Stromungen der Gegenwart Der Kampf um einen neuen Lebensinhalt ist wieder einmal entbrannt. Es gahrt in den Kopfen. Man verlangt, wie zu allen Zeiten, da das Leben aufwarts ging, von der Philosophie Antworten auf jene Ratselfragen, deren Losung einst der Theologie uberantwortet wurde, wahrend man sie zuletzt der Naturwissenschaft anheimgestellt hat. Da weder die Deutungen der Theologen, noch die Erklarungen der Naturforscher endgultig zu befriedigen vermogen, so klopft man aufs neue bei den Philosophen an. Mit dem 20. (...) Jahrhundert hat eine philosophische Bewegung eingesetzt, die zu einer Neublute der einst verfemten "Naturphilosophie" gefuhrt hat. Die "philosophischen Stromungen der Gegenwart" gilt es hier festzuhalten. In der atemlosen Hast und verwirrenden Unrast der philosophischen Gedankenbildungen unserer Tage laufen wir Gefahr, aneinander vorbei zu philosophieren. Es durfte daher geboten sein, von Zeit zu Zeit Atem zu holen und Umschau zu halten. Selbstbesinnung und Selbstbescheidung fordern gleichsehr geschichtlichen Umblick und systematischen Ausblick. Die hier gebotene Schilderung der "philosophischen Stromungen der Gegenwart" mochte nun den Versuch machen, aus der erdruckenden Fulle der uns zugemuteten neuen philosophischen Welterklarungen diejenigen herauszugreifen, denen entweder typischer Charakter oder machtvolle Wirkung auf das philosophische Denken der Gegenwart zuerkannt werden muss. Weder sind hier alle Richtungen und Schulen, noch alle Nationen und Literaturen gleichmassig berucksichtigt. Ich behalte mir vielmehr vor, als Fortsetzung dieses Ueberblickes uber die Philosophie der Gegenwart in einer zweiten Serie weitere philosophische Stromungen der Gegenwart, insonderheit franzosische, englische und italienische, zu behandeln. Die zehn philosophischen Bewegungen, welche der erste Teil des Buches kritisch zu wurdigen sucht, sind hier nur deshalb vorangestellt, weil sie nach meinem Dafurhalten die charakteristischen Erscheinungen des neueren Denkens umfassen. Dabei habe ich von solchen Stromungen der Gegenwart, mit denen ich mich in fruheren Werken bereits kritisch auseinandergesetzt habe, Umgang genommen. 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)

Hegel only published five books in his lifetime, and among them the Phenomenology of Spirit emerges as the most important but also perhaps the most difficult and complex. In this book Ludwig Siep follows the path from Hegel's early writings on religion, love and spirit to the milestones of his 'Jena period'. He shows how the themes of the Phenomenology first appeared in an earlier work, The Difference between Fichte's and Schelling's Systems of Philosophy, and closely examines the direction (...) which Hegel's thought took as he attempted to think through the possibility of a complete system of philosophy. The themes encompassed by the Phenomenology – anti-dualistic epistemology, autonomy, historicality, the sociality of reason – are thoroughly discussed in Siep's subtle and elegantly argued assessment, which appears here in English for the first time. It will be of great interest to all readers studying Hegel's thought. (shrink)