• Home
  • Philosophy
  • After Hegel: German Philosophy, 1840-1900 by Frederick C. Beiser

After Hegel: German Philosophy, 1840-1900 by Frederick C. Beiser

By Frederick C. Beiser

Histories of German philosophy within the 19th century commonly specialize in its first half--when Hegel, idealism, and Romanticism ruled. against this, the rest of the century, after Hegel's loss of life, has been rather ignored since it has been noticeable as a interval of stagnation and decline. yet Frederick Beiser argues that the second one 1/2 the century was once in truth probably the most progressive sessions in smooth philosophy as the nature of philosophy itself used to be up for grabs and the very absence of walk in the park ended in creativity and the beginning of a brand new period.

In this leading edge concise background of German philosophy from 1840 to 1900, Beiser focuses no longer on subject matters or person thinkers yet fairly at the period's 5 nice debates: the id difficulty of philosophy, the materialism controversy, the equipment and bounds of heritage, the pessimism controversy, and the "Ignorabimusstreit." Schopenhauer and Wilhelm Dilthey play vital roles in those controversies yet so do many missed figures, together with Ludwig Buchner, Eugen Duhring, Eduard von Hartmann, Julius Fraunstaedt, Hermann Lotze, Adolf Trendelenburg, and girls, Agnes Taubert and Olga Pluemacher, who've been thoroughly forgotten in histories of philosophy.

The result's a wide-ranging, unique, and remarkable new account of German philosophy within the severe interval among Hegel and the 20 th century."

Show description

Read or Download After Hegel: German Philosophy, 1840-1900 PDF

Similar philosophy books

Spinoza's Critique of Religion

Leo Strauss articulates the clash among cause and revelation as he explores Spinoza's medical, comparative, and textual remedy of the Bible. Strauss compares Spinoza's Theologico-political Treatise and the Epistles, displaying their relation to severe controversy on faith from Epicurus and Lucretius via Uriel da Costa and Isaac Peyrere to Thomas Hobbes.

The Divided West

Make no mistake, the normative authority of the U.S. of the United States lies in ruins. Such is the judgment of the main influential philosopher in Europe at the present time reflecting at the political repercussions of the battle in Iraq. the choice to visit warfare in Iraq, with no the categorical backing of a safety Council solution, unfolded a deep fissure within the West which keeps to divide erstwhile allies and to prevent the try and enhance a coordinated reaction to the recent threats posed by way of overseas terrorism.

Merleau-Ponty : une ontologie de l’imaginaire

• Etude précise de l. a. perception merleau-pontyenne de l’imaginaire, de ses grandes lignes thématiques et de son évolution au fil des œuvres
• Mise en valeur du rôle clef joué par l. a. inspiration d’imaginaire dans l’ontologie de Merleau-Ponty
• Mise en valeur du lien entre los angeles belief merleau-pontyenne de l’imaginaire et, d’une half, son esthétique et, d’autre half, sa philosophie morale et politique.

Cette étude a pour objet l. a. perception merleau-pontyenne de l’imaginaire et l. a. manière dont elle conduit à repenser radicalement le réel dans sa totalité et, finalement, à imposer une ontologie dont l’imaginaire est le principe même, « l’institution de l’Etre ».

L’imaginaire est une proposal clef de los angeles philosophie de Merleau-Ponty, à half égale avec l. a. notion dont il se révèle être l’envers indissociable, l. a. half d’ambiguïté originaire. Parce qu’il s’intéresse d’abord à l. a. capacité que l’imaginaire détient de concurrencer voire de dépasser le perçu, Merleau-Ponty montre qu’il y a entre eux une homogénéité renvoyant à un fond commun qu’il qualifie de « mythique » et d’« onirique ». l. a. réflexion merleau-pontyenne élabore ainsi une définition originale et révolutionnaire de l’imaginaire comme possédant une véritable chair et comme lieu de présence décuplée des choses mêmes. S’ensuit alors los angeles nécessité d’élargir l. a. idea de réalité en reconnaissant l. a. size et los angeles « texture » imaginaires du réel. Ainsi apparaît une query qui constitue l’un des principaux axes directeurs de l. a. réflexion merleau-pontyenne : quelle authenticité peut-elle encore être instituée au sein d’une life dont l. a. nature est apparentée à celle des songes et de l. a. comédie, et lors même que l’être des choses et des personnes n’est aucunement l’en-soi, mais, bien plutôt, l’ubiquité des ombres et des reflets ? L’un des enseignements remarquables que nous transmet Merleau-Ponty définit ainsi los angeles manière dont « l’imagination peut sauver de l’imagination ».

This examine focuses upon Merleau-Ponty’s perception of the imaginary and intends to teach how his philosophy ends up in significantly reconsider the full fact and, ultimately, to set up an ontology whose very precept is the imaginary that Merleau-Ponty additionally defines as “the establishment of the Being”.

The imaginary is a key thought in Merleau-Ponty’s philosophy, on a par with belief, because the former proves to be the opposite aspect of the latter, its unique ambiguous half. Merleau-Ponty being essentially attracted to the skill of the imaginary to compete with - certainly to surpass - the perceived, he exhibits that they're homogenous and proportion a standard starting place that he describes as “mythical” and “dreamlike”. hence, in an unique and innovative manner, Merleau-Ponty defines the imaginary as having a real flesh and as bringing tenfold elevated presence of the issues themselves. It follows that we have got to amplify the proposal of fact through spotting the imaginary size and “texture” of the genuine. This increases a query that's one of many major avenues in Merleau-Ponty’s idea: what sort of authenticity can nonetheless be instituted while the character of life partakes of that of desires and comedy and whilst the being of items and folks isn't really the least bit the en-soi, yet, as an alternative, the ubiquity of shadows and reflections? considered one of Merleau-Ponty’s so much amazing teachings defines the best way how “imagination can store from imagination”

Vector PDF w/TOC

Epicureanism (Ancient Philosophies)

The Epicurean tuition of philosophy used to be one of many dominant philosophies of the Hellenistic interval. based by means of Epicurus of Samos (century 341-270 BCE) it used to be characterised via an empiricist epistemology and a hedonistic ethics. This new creation to Epicurus bargains readers transparent exposition of the valuable tenets of Epicurus' philosophy, with specific pressure put on these positive aspects that experience enduring philosophical curiosity and the place parallels should be drawn with debates in modern analytic philosophy.

Additional resources for After Hegel: German Philosophy, 1840-1900

Sample text

How, though, do we know the inner essence of things? That is the crucial question of method for Schopenhauer’s metaphys­ ics. Unfortunately, however, it is precisely here that Schopenhauer leaves us with little more than hints and suggestions. The crux of his defense of metaphysics rests with his claim, scarcely explored or explained, that the task of the philosopher lies in the “interpretation” (Deutung) and “explication” (Auslegung) of appearances (WWV II, 237; P 183). The metaphysician does not engage in dog­ matic demonstration, in trains of syllogistic reasoning, and still less in causal explanations of things according to general laws.

It is no accident that Fischer and Zeller were, in their earlier days, neo-­Hegelians. Both wrote articles for neo-­Hegelian journals in the 1840s, and both were friends of David Friedrich Strauss, the biblical critic who inspired much neo-­Hegelianism. Initially, they shared the neo-­Hegelian conception of philosophy as critique. Their new conception of philosophy as epistemology was an or­ ganic development of that earlier one. When the critical concep­ tion of philosophy becomes mainstream, examining the logic of the sciences rather than religion, morality, and the state, it becomes epistemology.

II, 454. 12 This tradition continued well into the 1830s in the embryological research of Johannes Müller (1801–­58) and Karl Ernst von Baer (1792–­1876). 13 All these thinkers pursued successfully, with rigor and vigor, a program of mechanical explanation in biology and physiology, making Tren­ delenburg’s defense of an organic worldview seem obsolete. The challenges for Trendelenburg grew even greater in the 1860s with the rise of Darwinism, which was vigorously advocated by Haeckel and the physicalists.

Download PDF sample

Rated 4.69 of 5 – based on 26 votes