Keine ausführliche Beschreibung für "Diokles von Karystos" verfügbar.

Nietzsche ist mit dem 1887 erschienenen V. Buch der Fröhlichen Wissenschaft sein reifstes Aphorismen-Werk gelungen. Es handelt von der Heiterkeit der Zwischenzeit, in der die Befreiung des Geistes von jahrtausendealten Vorurteilen gelingt, bis die von der Tragödie des Nihilismus erreicht werden, die zu ihrer Orientierung weiterhin feste Bindungen nötig haben. Viele der 40 + 1 Aphorismen gehören zu den prominentesten in Nietzsches Werk. Hier werden sie methodisch in ihren internen und externen Kontexten und ihrer stets aussagekräftigen schriftstellerischen Form erschlossen. Dabei (...) werden neue Tiefen in Nietzsches Philosophie sichtbar. (shrink)

Ever since the 19th century, political parties and free media were widely deemed indispensable for the proper functioning of representative democracy. They constituted what one might call the criti...

The philosophy of Descartes is the classical example of a Philosophy as a System intending to found itself on an absolute point of view or to come from an absolute starting point. However, the Cogito being regarded by Descartes as the first principle, actually is neither a first nor a definite nor a sufficient principle, leading to further conclusions. Above all Descartes himself, thus becoming the first Anti-Cartesian, compromises this so-called first and greatest evidence by stating that God ist the (...) most evident principle, from which everything has to be deduced. The myth of clarity conceals the true, uncertain and inquiring Descartes. (shrink)

At a time when the traditional principles of many fields have lost their power and validity, the task of philosophy may well be to look back at these traditional principles and at their inherent determinations and basic problems, while heeding every indi cation of a transition to something new, in order to be critically open for all attempts at "another beginning. " A philosophizing which thus sees its proper place "between" tradition and another beginning has grasped its own basic dilemma: (...) It remains in search of the true even though it has no valid concept of truth. A concept truth grounded solely in transcendental subjectivity convinces of it no longer, and the essence of truth as it "occurs" for experiential understanding has not yet been sufficiently determined. A phi losophizing which has understood itself in this way will not want to commit itself one-sidedly to one position or the other. Instead it will consider its task to lie in keeping thought in flux. The present collection of essays may be understood as an ex ample of such a conception of present-day philosophizing. Thus the first essay isolates the guiding thoughts of the traditional philosophy of reason and spirit as they fulfilled themselves in German idealism, in order to make the traditional concept of truth visible and to bring to light those basic determinations formed in certain contemporary philosophical tendencies which are either related to it or altogether new. (shrink)