Philosophy of language in the 21st century has cultivated a concern for the hateful, the coercive, and the lethal. Amidst this shift of attention toward politically significant speech, ‘non-ideal’ philosophers of language investigate whether common conceptual toolkits from ‘mainstream’ philosophy of language manage to make contact with our non-ideal world in the first place. Drawing on a tradition of Wittgensteinian critical social thought, I contend that philosophers of language risk their (ideology‐)critical bite when they isolate our words from the activities (...) into which they are woven. That is, when philosophers fail to register our ordinary investment in the words we put on display—the interests, stakes, and concerns in light of which we voice them—we make their political import unavailable to philosophy of language. But the non-ideal philosopher’s concept of idealization is itself a normatively non-neutral tool; and, as such, it exemplifies the sort of theoretical resource that may be mobilized with an investment in shaping not only our epistemic resources but also our senses of what matters. (shrink)

Discussions of non-ideal theory as philosophical methodology have recently entered the philosophy of language. In this chapter, the authors take stock of the academic movement that has begun to gather under the banner of ‘non-ideal philosophy of language,’ exploring what it means to idealize discursive phenomena, and how such idealizations impede our inquiry into politically significant speech. In doing so, they aim to draw attention to a certain pernicious ideal that distorts the theorist’s own relationship, qua theorist, to the discursive (...) practices they seek to theorize. This is the methodological ideal of normative neutrality, which ties the rigor of the theorist’s conceptual toolkit to its impartiality in the face of a non-ideal world full of non-neutral speech. The authors make the case that non-ideal philosophers of language ought to reject this ideal, lest they deprive themselves of the resources to register the political significance of their target phenomena. To acknowledge our need for normatively non-neutral methods, the authors argue, is to imagine a philosophy of language that might itself take the shape of discursive resistance against our target phenomena. They conclude by considering how philosophers could do such things with their words. (shrink)

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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].

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)

"Dazu Franz Kreuzer im Gesprèach mit Viktor Frankl, Robert Jungk, Arnold Keyserling, Erwin Ringel und Paul Watzlawick"--Cover.