l. bd. Der mann und sein werk. Die frühschriften.--2. bd. Morgenröte fröhlicher wissenschaft.--3. bd. Also sprach Zarathustra.--4. bd. Die umwertung und die neue rangordnung.

Wilhelm Dilthey: Einleitung in die Geisteswissenschaften. Versuch einer Grundlegung für das Studium der Gesellschaft und ihrer Geschichte Lesefreundlicher Großdruck in 16-pt-Schrift Großformat, 210 x 297 mm Berliner Ausgabe, 2020 Durchgesehener Neusatz mit einer Biographie des Autors bearbeitet und eingerichtet von Theodor Borken Erstdruck: Leipzig (Duncker & Humblot) 1883. Textgrundlage ist die Ausgabe: Wilhelm Dilthey: Gesammelte Schriften. Herausgegeben von Bernhard Groethuysen u. a., Leipzig u. a.: B. G. Teubner u. a., 1914 ff. Umschlaggestaltung von Thomas Schultz-Overhage. Gesetzt aus (...) der Minion Pro, 16 pt. Henricus Edition Deutsche Klassik UG (haftungsbeschränkt). (shrink)

On September 12, 1949, the liberal politician Theodor Heuss, party leader of the „Freie Demokratische Partei“ (FDP), was elected by the Bundesversammlung (Federal Convention) as the first Bundespräsident, i. e. head of state, of the newly founded Bundesrepublik Deutschland. As a young man Heuss had been a close friend and political ally of Friedrich Naumann, the protestant pastor and left wing liberal politician, supported by Ernst Troeltsch. Heuss then working as a political journalist for liberal newspapers and Naumann’s weekly (...) journal Die Hilfe, was an admirer of Troeltsch, and since 1910 they often met in Heidelberg, at Villa Fallenstein, Ziegelhäuser Landstraße 17, where Max and Marianne Weber as well als the Troeltschs lived; Heuss frequently visited Max Weber’s Sunday jour fixe. When in 1915 Troeltsch became a professor at the Philosophical Faculty of Berlin University Heuss regularly kept in contact with him especially through Hans Delbrück’s „Mittwochabend“, a weekly gathering of liberal intellectuals, professors, politicians and journalists discussing political reforms and the ongoing war. Both Troeltsch and Heuss, 19 years younger, demanded the democratization of the Deutsches Reich, and after the end of the war and the revolution of 1918/19 they became members of the newly founded left wing liberal party „Deutsche Demokratische Partei“ (DDP). After Troeltsch’s sudden death on February 1st, 1923, Heuss wrote an obituary, and, together with his wife Elly Heuss-Knapp, attended the funeral service conducted by Adolf von Harnack. Heuss was a member of the „Demokratischer Klub Berlin“, founded in 1919 by liberal politicians, bankers and academics to regularly discuss the political situation of the new democratic state, the Weimar Republic. Unknown until now, seven weeks after Troeltsch’s death the „Demokratische Klub“ invited its members (the club only had male mebers!) to a memorial act for Troeltsch. On this occasion Heuss delivered a speech „Zu Ernst Troeltschs Gedächtnis“ („To the Memory of Ernst Troeltsch“) which is published here for the first time. (shrink)

Über den zusammenhang der philosophie mit der zeitgeschichte.--Über das verhältnis des einzelnen zur gemeinschaft.--Die metaphysik in vergangenheit und gegenwart.--Die philosophie des primitiven menschen.--Die psychologie im anfang des zwanzigsten jahrhunderts.--Gottfried Wilhelm Leibniz.--Gustav Theodor Fechner.--Die Leipziger hochschule im wandel der jahrhunderte.

Adorno's efforts to salvage the contemporaneity of Hegel's thought form part of his response to the increasingly tight net of social control in the aftermath of ...

Der aus einer wohlhabenden jüdischen Familie stammende Theodor Lessing (1872-1933) studierte Medizin, Philosophie, Psychologie und Literatur und war seit 1907 Privatdozent für Philosophie an der Technischen Hochschule Hannover. Sein 1925 veröffentlichtes kritisches Hindenburgporträt machte ihn zum Hassobjekt völkischer und nationalistischer Kreise. 1933 emigrierte Lessing und fiel im gleichen Jahr einem nationalsozialistischen Attentat im tschechischen Marienbad zum Opfer. Seine Nietzsche-Studie, ebenfalls 1925 veröffentlicht, ist eine literarische Lebensbeschreibung des tragischen »Zertrümmerers alles Gewohnten«, vor allem aber eine Darstellung der verschiedenen, oftmals divergierenden (...) Entwicklungslinien in Nietzsches Denken. (shrink)

Although the advent of the Kingdom of God in Jesus contains as an intrinsic quality the opportunity for repentance as often as required, the Church of the first five-hundred years shows serious difficulties with the opportunity of conversion after a relapse in sinning after baptism. The Church allowed only one chance of repentance. Requirement for the reconciliation were a public confession and the acceptance of severe penances, especially after committing the mortal sin of apostasy, fornication or murder. As severe as (...) this paenitentia canonica appears, its entire conception especially in the eastern part of the Church, the Oriental Church, is a remedial one: sin represents an ailment of the soul, the one, who received the confession, is called upon to meet the confessing person as a spiritual physician or soul-friend. Penance does not mean punishment, but healing like a salutary remedy. Nevertheless, the lack of privacy led to the unwanted practice of postponing repentance and even baptism on the deathbed. An alternative procedure of repentance arose from the sixth century onwards in the Irish Church as well as the Continental Church under the influence of Irish missionaries and the South-West-British and later the English Church. In treatises about repentance, called penitentials, ecclesiastical authorities of the sixth to the eight centuries wrote down regulations, how to deal with the different capital sins and minor trespasses committed by monks, clerics and laypeople. Church-representatives like Finnian, Columbanus, the anonymous author of the Ambrosianum, Cummean and Theodore developed a new conception of repentance that protected privacy and guaranteed a discrete, an affordable as well as a predictable penance, the paenitentia privata. They not only connected to the therapeutic aspect of repentance in the Oriental Church by adopting basic ideas of Basil of Caesarea and John Cassian, they also established an astonishing network in using their mutual interrelations. Here the earlier penitentials served as source for the later ones. But it is remarkable that the authors in no way appeared as simple copyists, but also as creative revisers, who took regard of the pastoral necessities of the entrusted flock. They appeared as engaged in the goal to improve their ecclesiastical as well as their civil life-circumstances to make it possible that the penitents of the different ecclesiastical estates could perform their conversion and become reconciled in a dignified way. The aim of the authors was to enable the confessors to do the healing dialogue qualitatively in a high standard; quantity was not their goal. The penitents should feel themselves healed, not punished. (shrink)

Friedrich Nietzsche: Schopenhauer als Erzieher Lesefreundlicher Großdruck in 16-pt-Schrift Großformat, 210 x 297 mm Berliner Ausgabe, 2019 Durchgesehener Neusatz mit einer Biographie des Autors bearbeitet und eingerichtet von Theodor Borken Erstdruck: Leipzig (E.W. Fritzsch) 1874. Textgrundlage ist die Ausgabe: Friedrich Nietzsche: Werke in drei Bänden. Band 1, Herausgegeben von Karl Schlechta. München: Hanser, 1954. Umschlaggestaltung von Thomas Schultz-Overhage. Gesetzt aus der Minion Pro, 16 pt. Henricus Edition Deutsche Klassik UG (haftungsbeschränkt).

Maurice Maeterlinck: Das Leben der Bienen Lesefreundlicher Großdruck in 16-pt-Schrift Großformat, 210 x 297 mm Berliner Ausgabe, 2023 Durchgesehener Neusatz bearbeitet und eingerichtet von Theodor Borken La vie des abeilles Erstdruck: 1901. Hier in der Übersetzung von Friedrich von Oppeln-Bronikowski, Leipzig, Eugen Diederichs, 1901. Der Text dieser Ausgabe wurde behutsam an die neue deutsche Rechtschreibung angepasst. Umschlaggestaltung von Thomas Schultz-Overhage unter Verwendung des Bildes: Hans Thoma, Der Bienenfreund, 1863/64. Gesetzt aus der Minion Pro, 16 pt. Henricus - Edition Deutsche (...) Klassik GmbH. (shrink)

Wilhelm Dilthey in WrocławThe article above discusses 11 years of Wilhelm Dilthey’s creative presence in Wrocław, a philosopher whose contribution to the European culture has been never questioned. Dilthey was appointed to the University of Wrocław in March 1871. Same year in October, he moved to Wrocław, took over the department of philosophy from Christlieb Julius Braniβ and started academic lectures in autumn. Acclimatizing in the Silesian capital was dif ficult for the philosopher, in his letters he complained (...) about the climate and provinciality of the city. It has changed over time, so that Dilthey finally adjusted to the environment. It happened because of numerous connections with the people from the university, among others with Graf Yorck von Wartenburg, but not only. In Dilthey’s biography, years in Wrocław were extremely prolific. In Wrocław Dilthey matured to the work of his life: Introduction to the Human Sciences, called in the subject literature the “crowning of the period in Wrocław”. He presented the concept of his work in a letter, among others, to Theodor Althof f, an of ficial from the Prussian Ministry of Culture. The preserved sketch of the letter is interesting because of its concept, but also because it shows a certain dependence of onetime philosophers on the state system. The article above contains an annex—a translation of this letter into Polish. Dilthey was a lecturer at the University of Wrocław until the end of the summer semester in 1882, after that he was appointed to Berlin in July 1882. (shrink)

The work of Theodor Waitz is an important but hitherto unnoticed source of Dilthey’s concept of ‘human sciences’. Waitz was an outstanding philosopher and psychologist who, in the late 1850s, devoted himself wholeheartedly to empirical anthropology. In this field Waitz distinguished himself for his defence of the unity of humankind against mainstream polygenic and racial doctrines. Waitz inspired Dilthey’s articulation of psychology into two branches: the ‘descriptive’ one and the ‘explanative’ one. Even more remarkably, in a work reviewed by (...) Dilthey in warmly favourable terms, Waitz explicitly mentioned and defined the ‘sciences which treat of the spirit ’. Some of Dilthey's most interesting ideas are thus prefigured in Waitz’s long underrated work. (shrink)

Lebensgang Laus -- Laus Meditationes von 1717 und 1719 -- Rezeption der Meditationes bei Johann Georg Eisen und Ludwig Wilhelm Koenemann -- Texte der Meditationes -- Meditationes philosophicae de Deo, mundo, homine -- Philosophische Betrachtungen von Gott, der Welt und dem Menschen -- Meditationes, Theses, Dubia philosophico-theologica -- Philosophisch-theologische Betrachtungen, Lehrsätze und Bedenken -- Exkurs: Lau als Kameralist -- Entwurff einer wohl-eingerichteten Policey, Frankfurt am Main 1717 (Auszug).

This article aims to reconcile Louis Althusser and Theodor W. Adorno’s philosophies by confronting them with three questions that they raised: the primacy of theory, the theory of society and history, the criticism of the notion of subject. In each case, the issue is to stress the common features of their thoughts but also to emphasize their difference of opinion about Hegel’s philosophy. If Althusser is about searching for a non-Hegelian Marxism, on the contrary Adorno deals with a new (...) reading of Hegel to rethink Marxism in a time of crisis. (shrink)

Pinder, Wilhelm, Kunstgeschichte nach generationen.--Neumann, Friedrich. Die gliederung der deutschen literaturgeschichte.--Wirth, Wilhelm. Die zeitwahrnehmung.--Petsch, Robert. Gedanken über den aufbau des dramas.--Litt, Theodor. Person und sache im philosophischen denken.--Bülow, Friedrich. Johannes Volkelt und die Hegelsche philosophie.--Everth, Erich. Volkelts ästhetische grundgedanken.--Driesch, Hans. Johannes Volkelts erkenntnislehre und metaphysik.--Schingnitz, Werner. Kontemplation als wurzel von philosophie und kunst.--Körte, Alfred. Das schlusskapitel von Xenophons Symposion.--Studniczka, Franz. Ein neues bildnis des Sokrates.

A study of the enormous influence of the writings of Friedrich Nietzsche on turn-of-the-century German literature. The aim of this book is to explore "that post-Nietzschean archipelago of German literature which no one mind can hope to map, let alone inhabit" (Michael Hamburger) and to introduce it to the English-speaking reader for the firsttime, in accessible form. The study starts from the assumption that the daring imagery and cosmic sweep of Thus Spake Zarathustra provided the impetus for the creation of (...) visionary epics and cosmological poetic universes. The book is original in that it presents for the first time a selection of writers hitherto regarded as impossible of access and reduces their epic scope to manageable proportions while preserving their essential meaning. Among thewriters treated are Alfred Mombert, Theodor Däubler, Rudolf Pannwitz, Ludwig Derleth, Alfred Schuler, Ludwig Klages, Christian Morgenstern, and the members of the Friedrichshagen Circle. Furness draws on the most recent scholarship and provides a fascinating account of a 'lost generation.' The book will be of interest to Nietzsche scholars, to students of Lebensphilosophie, and to those interested in German literature around the turn of the century. It will be of special interest to those drawn to the creation of myths and to radical religious thought. Raymond Furness is professor and former chair of German at St.Andrews University, Scotland. He has published widely on late nineteenth- and early twentieth-century German literature. (shrink)

Theodor W. Adorno's innovative understanding of nature and the historical constitutes the core of the two contributions that follow. This chapter illuminates the understanding of nature in Adorno by excavating the manifold relations between him and Georg Wilhelm Friedrich Hegel's concepts of nature. The chapter's argument in this essay concerns Adorno's surprising critique of Negative Dialectics, surprising because for a brief interval Adorno appears to side with nature against Hegel. This is not precisely the move one might have (...) expected of Adorno, for whom nature ought to have been aligned with the material and experimental culture of knowledge that he, like Hegel, opposed to the work of what Hegel called Spirit and the work of dialectic. However, Adorno charges Hegel with a “rage against nature,” and, in the course of a long section of Negative Dialectics, he makes that charge stick. (shrink)

The eminent critic and scholar analyzes a wide range of topics, including Aldous Huxley's Brave New World, jazz, the music of Bach, and museums.

Negative Dialects is a phrase that flouts tradition. As early as Plato, dialectics meant to achieve something positive by means of negation; the thought figure of a 'negation of negation' later became the succinct term. This book seeks to free dialectics from such affirmative traits without reducing its determinacy.

This devastating polemical critique of the existentialist philosophy of Martin Heidegger is a monumental study in Adorno's effort to apply qualitative analysis to the content and impact of cultural phenomena.

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