Zeitschriftenartikel: „Friedrich Kant“

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Gerhardt, Volker. „Nachruf auf Friedrich Kaulbach“. Kant-Studien 84, Nr. 1 (1993): 1–2. http://dx.doi.org/10.1515/kant.1993.84.1.1.

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Zweig, Arnulf. „I. Kant: Letter to Friedrich August Nitsch (1794)“. Philosophical Forum 32, Nr. 4 (Dezember 2001): 285–88. http://dx.doi.org/10.1111/0031-806x.00068.

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Paulsen, Friedrich. „KANT, O FILÓSOFO DO PROTESTANTISMO“. Revista Ética e Filosofia Política 1, Nr. 21 (22.04.2019): 198–234. http://dx.doi.org/10.34019/2448-2137.2018.26090.

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RESUMO: O artigo de Friedrich Paulsen traduzido a seguir tem várias facetas potencialmente frutíferas para uma releitura contemporânea. De várias maneiras, ele torna presente o ambiente em que vai se plasmando certa identidade do neokantismo em sua fase intermediária, e mesmo final. Nesta fase torna-se conspícua a ênfase na filosofia prática em prol da constituição de uma cosmovisão que se pretende fundamentada, mas também a abertura para uma possível filosofia da religião baseada na autoevidência da consciência moral. O artigo exibe, pois, uma das especificidades da interpretação da obra de Kant, filósofo sempre retomado, em partes ou no todo, e quase sempre seletivamente lido ou controverso. Por óbvio, como noutros aspectos, também neste se torna perspícua a relação do neokantismo de Paulsen com tendências da filosofia clássica alemã. Por fim, 500 anos após a Reforma, a contribuição de Paulsen dá pistas sobre o sentido que teria, ainda, falar de uma relação, qualquer que seja ela, entre o protestantismo – no caso sobretudo o de Lutero! – e a filosofia moderna, da qual Kant é o mais destacado representante de língua alemã. Não é o papel de um resumo, ainda mais quando não redigido pelo autor original, condensar adequadamente seus pensamentos. O texto há de falar por si só. A título de auxílio à leitura, porém, recomenda-se a Nota Explicativa subsequente, que vai como contribuição separada de um dos tradutores do presente texto.Palavras-Chave: Friedrich Paulsen; Immanuel Kant; Protestantismo; Neokantismo; Ética; Epistemologia

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Martínez Becerra, Pablo, und Javier Kasahara Barrientos. „La teleología a partir de Kant (II) Friedrich Nietzsche“. Intus-Legere Filosofía 1, Nr. 1 (01.03.2007): 121–34. http://dx.doi.org/10.15691/0718-5448vol1iss1a32.

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Kloes, Andrew. „Dissembling Orthodoxy in the Age of the Enlightenment: Frederick the Great and his Confession of Faith“. Harvard Theological Review 109, Nr. 1 (Januar 2016): 102–28. http://dx.doi.org/10.1017/s0017816015000504.

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The name of Friedrich II and his nearly half-century reign from 1740 to 1786 are virtually synonymous with the advent and advance of the Enlightenment in Prussia. In his famous 1784 answer to the question posed by the Berlinische Monatsschrift, “What is enlightenment?” Immanuel Kant asserted that enlightenment could be partially conceptualized as a temporal epoch, one whose salient characteristics, especially in regards to religion, were manifested in the personal opinions and public policies of his royal Prussian sovereign. “We do not live in an enlightened age, but in an age of enlightenment – the century of Friedrich.” In a similar spirit, a generation after Kant wrote, Friedrich Schleiermacher delivered a paean to Friedrich II's memory in a January 24, 1817 address to the Prussian Academy of Sciences on what would have been Friedrich II's one-hundred-and-fifth birthday. Schleiermacher heralded Friedrich II as “a friend of the muses,” who doubtlessly conversed with Plato in the afterlife, the legacy of whose domestic initiatives had been to transform Prussia into a more cultured society, while his “heroic” and “glorious” victories secured for the Prussian Army its vaunted reputation for military prowess. As the 29-year-old king himself wrote in a February 24, 1741 battlefield letter from the frontlines of the First Silesian War, “I love war for its glory, but if I were not a ruler, I would be nothing but a philosopher.”

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Suzuki, Márcio. „Georg Friedrich Meier e os paraísos artificiais de Immanuel Kant“. Cadernos de Filosofia Alemã: Crítica e Modernidade 19, Nr. 1 (15.10.2014): 105. http://dx.doi.org/10.11606/issn.2318-9800.v19i01p105-116.

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7

Hanna, Robert. „Why Gold is Necessarily a Yellow Metal“. Kantian Review 4 (März 2000): 1–47. http://dx.doi.org/10.1017/s1369415400000492.

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At least Kant thinks it's apartof the concept that gold is to be a yellow metal. He thinks that we know thisa priori, and that we could not discover it to be empirically false … Is Kant right about this? (Saul Kripke)Gold [is] … a yellow malleable ductile high density metallic element resistant to chemical reaction. (Oxford English Dictionary)Nature considered materially is the totality of all objects of experience. (Immanuel Kant,P, Ak. 4:295)Kant's joke. Kant wanted to prove in a way that would dumbfound the common man that the common man was right: that was the secret joke of this soul. (Friedrich Nietzsche)

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Greiner, Bernhard. „»Dieses ist vor dem Bilde unmöglich.«“. Zeitschrift für Ästhetik und Allgemeine Kunstwissenschaft 56, Nr. 1 (2011): 65–88. http://dx.doi.org/10.28937/1000106184.

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Im Laufe des 18. Jahrhunderts ändert sich in Deutschland die Zugänglichkeit von Kunst grundlegend: Fürstliche Sammlungen werden dem allgemeinen Publikum geöffnet, nur der Kunst gewidmete Museen werden eingerichtet. Diese Entwicklung zeigt eine bemerkenswerte Parallele zur gleichzeitigen Ausbildung einer philosophischen Ästhetik und deren Konzeption einer Kunstautonomie, der Kant dann eine umfassende theoretische Begründung gibt, derart, dass die Momente des Schönen, die Kant in der Kritik der Urteilskraft herausarbeitet, als konstitutive Merkmale der Kunstmuseen wiedergefunden werden können. Die romantische Bewegung bekräftigt diese Entwicklung in ambivalenter Weise. Die allgemeine Zugänglichkeit von Kunst kommt ihrem Auf heben von Grenzen entgegen, nötigt aber auch, neu zwischen dem Sein des Kunstwerks und dem des Betrachters zu unterscheiden, was gegenläufig zum Anlass einer ›Romantisierung‹ des Kunstwerks wie des Betrachters wird. Das wird an August Wilhelm Schlegels Kunstgespräch Die Gemählde herausgearbeitet, weiter an Friedrich Schlegels Nachricht von den Gemählden in Paris und dem Echo Kleists hierauf in seiner Cäcilienerzählung sowie am Essay über Caspar David Friedrichs Bild Mönch am Meer, der von Clemens Brentano und Achim von Arnim verfasst und von Kleist grundlegend umgearbeitet worden ist. The accessibility of art in Germany underwent a fundamental change over the course of the 18th century. Aristocratic collectors opened their doors to the general public, and new museums were dedicated exclusively to art. This development parallels the concurrent development of aesthetics in philosophy and the conception of the autonomy of art. Its theoretical foundation was provided by Kant in his third critique with such completeness that the standards of beauty he worked out emerge as constitutive elements of the art museum. The Romantic movement reinforced the trend in what proved to be an ambivalent way. The general accessibility of art was well suited to its transgression of boundaries, but it necessitated a new, less contingent mode of demarcation between the work of art and the observer. That became an occasion for »Romanticization« of both the artwork and its audience, demonstrated here by August Wilhelm Schlegel’s conversation on art Die Gemählde. It is further elucidated by Friedrich Schlegel’s Nachricht von den Gemählden in Paris and its echo in two texts published by Kleist: The novella Die Heilige Cäcilie oder die Gewalt der Musik and the essay on Caspar David Friedrich’s painting Mönch am Meer that was drafted by Clemens Brentano and Achim von Arnim and radically modified by Kleist.

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Walter, Martin. „Horaz ins Stammbuch geschrieben – Ein neu aufgefundenes Kant-Autograph“. Kant-Studien 112, Nr. 1 (01.03.2021): 127–32. http://dx.doi.org/10.1515/kant-2021-0006.

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Abstract Recently (2019/20), a new autograph written by Immanuel Kant in October 1786 was found and identified. It is a quotation from Horace’s Epistles I. 1, 60 dedicated to Johann Friedrich Lange (1760–1826), a preacher and former student of Kant’s at the Albertina University: “Let this be a man’s brazen wall (rule of life), to be conscious of no ill, to turn pale with no guilt.” Kant quoted the passage several times; one time in his MS. Horace was one of Kant’s favorite Latin poets.

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Thandeka. „Schleiermacher's Dialektik: The Discovery of the Self that Kant Lost“. Harvard Theological Review 85, Nr. 4 (Oktober 1992): 433–52. http://dx.doi.org/10.1017/s0017816000008221.

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In this article I shall argue that Friedrich Schleiermacher found the self that Immanuel Kant lost. Two steps are necessary to support this argument. First, I shall demonstrate that Kant knew that he had lost the self. Second, I shall demonstrate that Schleiermacher knew that he had found the self that Kant had lost. I am aware that these two demonstrations will not actually prove that Schleiermacher did find the self that Kant lost. I believe, however, that if we understand why Kant thought that he had lost the self and if we understand the way in which Schleiermacher believed that he retrieved this self, we shall be better off. We shall have discovered a way to reach beyond the limits of our own mental constructs and affirm the unity and integrity of life itself.

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Noller, Jörg. „HEAUTONOMIE - SCHILLERS BEGRIFF INDIVIDUELLER FREIHEIT IM AUSGANG VON KANT“. Revista Ética e Filosofia Política 1, Nr. 21 (11.08.2018): 59–77. http://dx.doi.org/10.34019/2448-2137.2018.17713.

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Im Ausgang von Kants Grundlegung zur Metaphysik der Sitten und seiner Kritik der praktischen Vernunft hat sich in den 90er Jahren des 18. Jahrhunderts eine intensive Debatte darüber entsponnen, wie die individuelle Selbstbestimmung des Menschen angesichts der Forderung des allgemeinen Sittengesetzes verstanden werden muss. Hierbei kommt dem Denken Friedrich Schillers eine zentrale Bedeutung zu, auch wenn sein systematischer Beitrag zunächst unter einem ästhetischen Diskurs verborgen ist und erst rekonstruktiv zu Tage gefördert werden muss. Dies ist auch der Grund dafür, dass Schillers Freiheitsbegriff bislang nur selten selbst ins Zentrum einer Untersuchung gestellt wurde.

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Viehöver, Vera. „nr="25"Schreiben über den musikalischen Menschen. : Johann Friedrich Reichardts biographische Erzählungen“. Zeitschrift für Germanistik 31, Nr. 2 (01.01.2021): 25–39. http://dx.doi.org/10.3726/92169_25.

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Abstract Johann Friedrich Reichardt (1752–1814), königlich-preußischer Hofkapellmeister und Komponist von Liedern und Singspielen, ist bereits früh auch als Musikschriftsteller in Erscheinung getreten. Der Beitrag zeigt, dass Reichardt in seinen biographischen Erzählungen und Charakterstudien über Komponisten wie Graun, Hasse und Händel wie auch über fiktive Musikerfiguren (Gulden, Hermenfried) die grundlegenden anthropologischen Fragen, die in seinem Königsberger Umfeld (Kant, Hamann, Herder) diskutiert wurden, auf die spezifischen Bedingungen eines Daseins als Musiker bezieht.Johann Friedrich Reichardt (1752–1814), Royal Prussian Court Kapellmeister and composer of songs and musical comedies, also made a name for himself as the author of music-related writings. This article argues that Reichardt, in his biographical narratives and character studies of composers such as Graun, Hasse, and Handel as well as of fictional musicians (Gulden, Hermenfried), relates the fundamental anthropological questions discussed in his Königsberg environment (Kant, Hamann, Herder) to the specific conditions of life as a musician.

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Modiano, Raimonda. „Humanism and the Comic Sublime: From Kant to Friedrich Theodor Vischer“. Studies in Romanticism 26, Nr. 2 (1987): 231. http://dx.doi.org/10.2307/25600649.

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Pacheco, Marilia Cota. „RESENHA: Interpreting Schelling: Critical Essays. Edited By Lara Ostaric, Cambridge University Press, 2014.“ Revista de Filosofia Moderna e Contemporânea 6, Nr. 2 (28.12.2018): 197–202. http://dx.doi.org/10.26512/rfmc.v6i2.19683.

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Interpretando Schelling, Ensaios Críticos é uma coletânea de onze ensaios, organizados por Lara Ostaric[1]. Esses ensaios traçam sistematicamente o desenvolvimento histórico do pensamento de Friedrich Wilhelm Joseph Schelling desde a Filosofia Transcendental e Filosofia da Natureza (1794-1800), passando pela sua Filosofia da Identidade (1801-1809), Escritos sobre a Liberdade, Idades do Mundo (1809-1827), chegando até sua Filosofia Positiva / Negativa e à crítica de Hegel (1827-1854). [1] Lara Ostaric é Professora Assistente de Filosofia na Temple University. Publicou artigos sobre Kant e Schelling e está trabalhando num livro sobre a terceira Crítica de Kant e sua influência na filosofia alemã pós Kant.

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Winegar, Reed. „An Unfamiliar and Positive Law: On Kant and Schiller“. Archiv für Geschichte der Philosophie 95, Nr. 3 (September 2013): 275–97. http://dx.doi.org/10.1515/agph-2013-0012.

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Abstract: A familiar post-Kantian criticism contends that Kant enslaves sensibility under the yoke of practical reason. Friedrich Schiller advanced a version of this criticism to which Kant publicly responded. Recent commentators have emphasized the role that Kant’s reply assigns to the pleasure that accompanies successful moral action. In contrast, I argue that Kant’s reply relies primarily on the sublime feeling that arises when we merely contemplate the moral law. In fact, the pleasures emphasized by other recent commentators depend on this sublime feeling. These facts illuminate Kant’s views regarding the relationship between morality, freedom, and the development of moral feelings.

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GREEN, JONATHAN ALLEN. „FRIEDRICH GENTZ'S TRANSLATION OF BURKE'SREFLECTIONS“. Historical Journal 57, Nr. 3 (14.08.2014): 639–59. http://dx.doi.org/10.1017/s0018246x13000502.

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ABSTRACTIn his influential work on German Romanticism, Isaiah Berlin suggested that Edmund Burke'sReflections on the Revolution in France(1790) catalysed the growth of the nineteenth-century counter-Enlightenment. This causal thesis, however, ignored the extent to which theReflections' German translator, Friedrich Gentz (1764–1832), altered the meaning of the text to suit his own philosophical agenda. Although Burke saw rationalism and revolution as natural allies, Gentz – a student of Immanuel Kant – used theReflectionsto articulate a conservative form of rationalism that, he believed, could stand up to thephilosophes' radicalism. Through his selective translation, numerous in-text annotations, and six long interpretive essays, Gentz pressed Burke'sReflectionsinto a Kantian epistemological paradigm – carving out a space for a priori right in the logic of the text, and demoting traditional knowledge from a normative to a prudential role. In Gentz's translation, Burke thus appeared as a champion, not a critic, of Enlightenment.

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Prole, Dragan. „Kant and the romantic ontology“. Filozofija i drustvo 26, Nr. 1 (2015): 47–68. http://dx.doi.org/10.2298/fid1501047p.

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In the first part of the paper, the author displays the specificities of the romantic concept of subjectivity. Based on the assumption that the Man is but a minute part of what he might be, the romantics emphasize on the imperative of infinite subjectivity. Giving up on the division of philosophical disciplines, the romantics request a unity of spirit in history. The relationship between Kant and romanticism is mostly deliberated under the auspices of the terms of anarchy and the nomadic spirit, which are pointed out by Kant in the beginning of the foreword to the first edition of the Critique of Pure Reason as the symptoms of the crisis of metaphysics. What Kant sees as a crisis, the romantics embrace as constitutive moments of subjectivity which aspire to soften the modern rifts by breaking up with all substance. Trying to develop a sketch of the ontology of existence, Friedrich Schlegel evokes Plato?s term ontos on, but ties it with the process of establishing the individual ideal, as opposed to the former link with the objective being. The author concludes that the ontology of existence with romantics is at the same time the metaphysics of subjectivity which cares mostly about originality, selfness and authenticity, about the integration of Kant?s term of dynamically sublime in the midst of the philosophical speech about the true being.

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Ode, Erik, und Thomas Mikhail. „Übermensch und Ebenbild“. Vierteljahrsschrift für wissenschaftliche Pädagogik 96, Nr. 3 (01.09.2020): 365–80. http://dx.doi.org/10.30965/25890581-09603004.

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Abstract ›Übermensch‹ and Image of God – Optimizing and Optimistic Figurations of Education according to Friedrich Nietzsche and Alfred Petzelt If optimization is a pedagogical basic term, then Friedrich Nietzsche’s work not only contains crucial theoretical models, but he also brings them to the corresponding anthropological figure with the ›Übermensch‹. Alfred Petzelt, on the other hand, is a witness to Nietzsche’s fatal instrumentalization under National Socialism, to which he replies with an educational configuration based on Cusanus and Kant. With the concept of the image of God its educational configuration is reminiscent of the timeless regulative of morality and truth.

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Jeremic-Molnar, Dragana, und Aleksandar Molnar. „Debate on sublime in the end of 18th century: Burke, Kant, Schiller“. Filozofija i drustvo 20, Nr. 1 (2009): 143–58. http://dx.doi.org/10.2298/fid0901143j.

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In the article the authors are examining three positions within the 18th Century aesthetic discussion on the sublime - Edmund Burke's, Immanuel Kant's and Friedrich Schiller's. They are also trying to reconstruct the political backgrounds of each of this theoretical positions: old regime conservatism (Burke), republican liberalism (Schiller) and romantic longing for the 'third way' (Kant). The most sophisticated and mature theory of sublime is found in Schiller's aesthetic works, especially in those following his disappointment in French Revolution, in which the relationship between sublime and paradoxes of historical violence is most thoroughly reflected.

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Torres Pianto, Rufino. „Un acercamiento a la moral y a la ética.“ Horizonte de la Ciencia 4, Nr. 7 (17.09.2015): 41. http://dx.doi.org/10.26490/uncp.horizonteciencia.2014.7.107.

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Para comprender la ética posmoderna, es necesario revisar los aportes de aquellos que quienes forjaron la modernidad. En este sentido en el presente artículo quisiera repasar sobre el aporte, en la comprensión de la moral y la ética, de pensadores como Adam Smith, Jean Jacques Rousseau, Immanuel Kant, Friedrich Hegel, y Soren Kierkegaard.

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Lima Prudente, Sérgio Eduardo. „A leitura iluminista de Kant e Hegel para a interpretação da História Universal“. Interfaces Científicas - Humanas e Sociais 1, Nr. 3 (28.06.2013): 9–20. http://dx.doi.org/10.17564/2316-3801.2013v1n3p9-20.

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O objetivo deste artigo é realizar um percurso panorâmico por dois pontos de partidas que fundamentam compreensões e racionalidades que embasam leituras acerca da História universal. A partir dessa chave de leitura podemos vislumbrar dois modos predominantes de interpretação da História universal marcados por dois filósofos, a saber, Immanuel Kant e Friedrich Hegel. Cada um desses autores fundamenta seus programas teóricos com noções de Razão e História que marcam distinções no modo de compreender e interpretar a processualidade do tempo e da trajetória do homem na cultura.

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Sabadukha, V. „THE IDEA OF PERSONALITY IN PHILOSOPHY OF IMMANUEL KANT, FRIEDRICH NIETZSCHE, MAX SCHELER“. Bulletin of Taras Shevchenko National University of Kyiv. Philosophy, Nr. 3 (2018): 31–35. http://dx.doi.org/10.17721/2523-4064.2018/3-7/12.

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The purpose of the article is to analyze the views of I. Kant, F. Nietzsche, and M. Scheler on the problem of personality in the context of the principle of spiritual hierarchy. To do this we need to solve the following problems: first, to make a comparative analysis of their views; and second, to formulate the main theses of the author's metaphysical concept of personality. To analyze the problem of personality, the methodology of knowledge of K. Mannheim and the ideas of P. Ricker have been applied. On the basis of the principle of the spiritual hierarchy, the author's understanding of the meaning of the concept of "personality" is formulated. The metaphysical concept of personality, revives the hierarchical approach to the understanding of a person, on the one hand, and, formulates a new theoretical apparatus for the enhanced understanding of a person and personality in particular, on the other hand. The proposed concept of personality lays the foundations for rethinking the content of the educational process, places on the agenda the study of mechanisms for the perfection of man and society.

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Hanuszkiewicz, Wojciech. „Philosophia fundamentalis Friedricha Adolfa Trendelenburga“. Argument: Biannual Philosophical Journal 7, Nr. 1 (01.06.2017): 145–55. http://dx.doi.org/10.24917/20841043.7.1.8.

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Friedrich Adolf Trendelenburg’s philosophia fundamentalis: Friedrich Adolf Trendelenburg (1802–1872) is an author who connects two periods. On the one hand, he attended the lectures of one of the first followers of Immanuel Kant — Karl Leonhard Reinhold, he knew personally and was influenced by Georg Wilhelm Friedrich Hegel and Friedrich Wilhelm Joseph von Schelling. On the other hand, Trendelenburg has educated a very large group of important figures within the German philosophy of the late nineteenth and early twentieth century (e.g., Wilhelm Dilthey, Franz Brentano and Hermann Cohen). His main work, Logische Untersuchungen (Logical investigations), was to see its release in three editions during his life. In the second edition Trendelenburg adds an introductory chapter, entitled Logik und Metaphysik als grundlegende Wissenschaft [Logic and metaphysics as a basic science]. It presents the idea of philosophy as a science and, like a lens, focuses on the most influential metaphilosophical solutions of the second half of the nineteenth century. The article in its first part presents the academic biography of Trendelenburg, while in the second it discusses the most important meta‑philosophical problems raised in Logische Untersuchungen.

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Dreher, Luís H. „Nota explicativa sobre o artigo de Friedrich Paulsen: Kant, o filósofo do protestantismo, 1900“. Revista Ética e Filosofia Política 1, Nr. 21 (11.08.2018): 235–39. http://dx.doi.org/10.34019/2448-2137.2018.17720.

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Quanto ao objeto imediato do texto traduzido, faz-se mister observar que Paulsen foi apenas um entre os muitos que deram sua contribuição acerca da relação entre o protestantismo e a filosofia moderna, no caso dado Kant em especial.

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Mathäs, Alexander. „Keeping Narcissism at Bay: Kant and Schiller on the Sublime“. Konturen 3, Nr. 1 (28.12.2010): 19. http://dx.doi.org/10.5399/uo/konturen.3.1.1371.

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This essay considers the sublime as a veiled form of narcissism. Both narcissism and the sublime test and reveal the limits of the concept of the self and both can be viewed as attempts to transcend the borders of the self. Yet while narcissism has been defined as a “failure of spiritual ascent” (Hadot), the sublime has been used to transcend the limitations of the self by pointing to its infinite potential. The essay explores how the sublime in Immanuel Kant’s and Friedrich Schiller’s aesthetics relies on narcissistic impulses by creating a male inner self and protecting it from the stigma of vanity. I propose that their use of this aesthetic category helped objectify an essentially subjectivist aesthetics. Yet while Schiller follows Kant in deriding the sensual aspects of human nature as egotistical and amoral, Schiller’s dramas also challenge some of the Kantian premises. When Schiller’s protagonists sacrifice lives in the service of ethical ideas, the sublime’s oppressive spirit reveals itself.

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Pozzo, Riccardo. „G. F. Meiers rhetorisierte Logik und die freien Künste“. Rhetorica 36, Nr. 2 (2018): 160–78. http://dx.doi.org/10.1525/rh.2018.36.2.160.

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A peculiar feature of the philosophy of Georg Friedrich Meier (1718–1777) lies in its being based on rhetorical principles. We are in front of an important construct that claims for attention in the context of the growing literature on eighteenth-century rhetoric. The syntagm ‘rhetoricised logic’ indicates a specific function of rhetoric as the basis for rethinking philosophical discourse. The paper shows that Meier's philosophical programme is consistently based on the trivium. On top of this, the paper compares Meier and Immanuel Kant on the ancient topos of the artes liberales, thus making it clear that the position of Meier can be assessed as a model for a rhetorically founded theory of knowledge, which was transformed and overcome by Kant.

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Dos Santos, Marina Lícia. „NIETZSCHE E A MÚSICA“. Cadernos Cajuína 6, Nr. 1 (16.02.2021): 158. http://dx.doi.org/10.52641/cadcaj.v6i1.455.

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Esse trabalho tem o objetivo de analisar a importância da música na obra O Nascimento da Tragédia (2003) de Friedrich Nietzsche. Tema essencial na formulação de seu pensamento, na música Nietzsche encontra ferramenta necessária à sua filosofia. Abordar-se-á o papel que a música desempenha nessa obra, a partir de três eixos principais: o caráter dionisíaco da música, a oposição às interpretações de Immanuel Kant e a influência de Arthur Schopenhauer e Richard Wagner no pensamento do jovem Nietzsche. Conclui-se que, a evolução filosófica de Nietzsche faz com que ele entre em franca oposição a Kant e distancie-se de Schopenhauer e Wagner em suas interpretações a respeito da importância da música.

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GREEN, JONATHAN. „FIAT IUSTITIA, PEREAT MUNDUS: IMMANUEL KANT, FRIEDRICH GENTZ, AND THE POSSIBILITY OF PRUDENTIAL ENLIGHTENMENT“. Modern Intellectual History 14, Nr. 1 (10.04.2015): 35–65. http://dx.doi.org/10.1017/s1479244315000049.

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Since the early twentieth century, historians of political thought have read Immanuel Kant's interventions into debates over the French Revolution—his essay on “Theory and Practice” (1795), and his tract on Perpetual Peace (1793)—against Edmund Burke's Reflections on the Revolution in France (1790). Kant is said to have upheld the sovereignty of pure reason for political practice, over and against Burke's stubborn traditionalism. What this dichotomy ignores, however, is that Kant's first public comments on the Revolution were directed not against Burke's Reflections, but against a heavily edited German version of the text published in 1793 by Kant's former student, Friedrich Gentz (1764–1832). The central thrust of Gentz's translation was that while Kant's normative theory of politics was admirable, it needed to be complemented with a prudential grasp of statecraft in order to be made practicable. Without prudence, the rights of man would remain an empty ideal. In responding to Gentz, Kant entered into a debate over whether philosophical reason and political prudence are mutually compatible. His dogmatic refusal to endorse such an alliance, even in the face of the Terror, places his political thought in an unfavourable light.

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Carvalho, Zilmara de Jesus Viana de, und Danielton Campos Melonio. „A divisão das belas artes: Kant e Hegel“. Griot : Revista de Filosofia 18, Nr. 2 (16.12.2018): 198–216. http://dx.doi.org/10.31977/grirfi.v18i2.979.

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O presente artigo aborda numa perspectiva filosófica a relação entre a divisão das artes belas propostas por Kant e Hegel. Objetiva explicitar as aproximações e distanciamentos entre a divisão das belas artes apresentadas pelos filósofos citados, apontando suas semelhanças e diferenças. Fundamenta sua análise nas obras Crítica da Faculdade do Juízo de 1790 e Cursos de Estética de 1820-21, respectivamente elaboradas por Immanuel Kant e Friedrich Hegel. Realiza uma análise comparativa entre a divisão das artes belas kantiana e hegeliana. Apresenta inicialmente a divisão das artes belas na perspectiva kantiana, abordando o conceito de arte bela, sua classificação e sua hierarquia, segundo o filósofo de Königsberg. Em seguida, expõe a divisão das artes segundo Hegel, apresentando o seu conceito de belo artístico, as formas de arte simbólica, clássica e romântica, expondo e analisando também as artes particulares de acordo com o filósofo de Stuttgart. Conclui afirmando que, apesar das diferenças entre ambas análises sobre a divisão das belas artes, tais como a defesa de Hegel em relação belo artístico e a de Kant ao belo natural, a afirmação hegeliana que há uma ciência do belo enquanto a concepção kantiana é de que não há ciência do belo, por exemplo, os filósofos em destaque concordam, entre outros aspectos, que a poesia ocupa o lugar mais alto na hierarquia das belas artes, sendo a mais livre e espiritual delas.

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Hahn, Alexandre. „"Sobre a feitura de livros: duas cartas ao senhor Friedrich Nicolai", de Immanuel Kant“. Revista de Filosofia Moderna e Contemporânea 5, Nr. 1 (03.08.2018): 213–27. http://dx.doi.org/10.26512/rfmc.v5i1.12583.

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Vlaski, Stanko. „Transcendental philosophy within perspectives of the romantic fragmentariness“. Filozofija i drustvo 26, Nr. 1 (2015): 69–87. http://dx.doi.org/10.2298/fid1501069v.

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The relation of Jena romantics to Kant?s transcendental philosophy could be considered from the point of view of the romantic theory of the fragment. The author claims that fragmentariness had a transcendental character in the philosophical ref lections of Friedrich Schlegel and Novalis. That is the reason that they have acquired the opportunity of approaching to the immanent tension of Kant?s philosophical project. The problem of ref lection of relation between systematicity and incompleteness of knowledge and of man?s theoretical and practical side is among the most important. The author tries to evaluate the importance of Fichte?s version of critical idealism for romantics, considering the crucial romanticists? intention of historization of transcendental idealism with the help of the fragment. Final chapter refers to recent interpretations of the romantic fragment which tend to ignore this intention.

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Thisted, Marcos Adrián. „Estructura argumentativa, unidad temática y coherencia doctrinal en los Progresos de la metafísica de Immanuel Kant“. Revista de Estudios Kantianos 4, Nr. 2 (27.10.2019): 508. http://dx.doi.org/10.7203/rek.4.2.14102.

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A pesar de la importancia que la Kantforschung concede a los Progresos de la metafísica, los principales estudios dedicados a esta obra inconclusa y póstuma del filósofo crítico coinciden en considerarla como carente de una nítida unidad temática, afectada por severas anomalías en su estructura argumentativa y con diversas incoherencias desde el punto de vista doctrinal. A partir de una revisión crítica de la edición de los textos efectuada por Friedrich T. Rink, nuestra contribución se propone indicar cuál sería la unidad temática de esta obra, identificar sus pilares argumentativos y, por último, establecer su coherencia doctrinal.

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GREEN, JONATHAN. „FIAT IUSTITIA, PEREAT MUNDUS: IMMANUEL KANT, FRIEDRICH GENTZ, AND THE POSSIBILITY OF PRUDENTIAL ENLIGHTENMENT – CORRIGENDUM“. Modern Intellectual History 14, Nr. 1 (14.07.2015): 309. http://dx.doi.org/10.1017/s1479244315000190.

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Walter, Martin, und Jörg Hüttner. „Die Bibliothek Georg Wilhelm Friedrich Hegels I, Abteilungen I–III. In: Georg Wilhelm Friedrich Hegel, Gesammelte Werke (GW) 31,1. Supplement in zwei Teilbänden (Teilband I). Hrsg. von Manuela Koeppe. Hamburg: Felix Meiner Verlag, 2017. VI, 971 Seiten. ISBN 978-3-7873-2900-7.“ Kant-Studien 111, Nr. 1 (05.03.2020): 156–58. http://dx.doi.org/10.1515/kant-2020-0011.

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Castrillón Castrillón, Andrés Alfredo. „Hölderlin: sobre la religión“. Perseitas 2, Nr. 2 (01.07.2014): 153. http://dx.doi.org/10.21501/23461780.1299.

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El artículo se propone dilucidar la noción de religión que tiene Friedrich Hölderlin en el ensayo “Sobre la religión”, el cual traza un pensamiento tan o más complejo de la relación hombre - dios, y hombre - comunidad, que los de filósofos como Kant o Hegel en sus reflexiones sobre Dios y la religión. Destacar por medio del análisis del ensayo cómo comprende Hölderlin la religión y cómo la vincula con la vida de los hombres en su contexto es la tarea fundamental del escrito, para concluir con las propuestas poéticas de la fundación de religiones o sus manifestaciones a través del mito.

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Meyer, John R. „John Hick's Theology of Religions and Inter-Religious Dialogue: a Critique“. Religion and Theology 8, Nr. 3-4 (2001): 274–97. http://dx.doi.org/10.1163/157430101x00134.

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AbstractWhile denying that belief in Jesus Christ is an essential element for personal salvation, John Hick presupposes Christian concepts of salvation. Even though he denies the universality of Christ vis-à-vis other world religions, the Christian doctrine of salvation is at the very heart of his project, albeit in a controversial form (as universal salvation or apocatastasis). I explore the influence of Immanuel Kant and Friedrich Schleiermacher in Hick's thought and discuss how his theology of religions and his concept of inter-religious dialogue are related to Christianity and yet are divorced from some of its central tenets.

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Melikhov, German. „Productive Misunderstanding“. Dialogue and Universalism 31, Nr. 2 (2021): 231–45. http://dx.doi.org/10.5840/du202131229.

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The article focuses on understanding some of the self-evident premises of the philosophy of the 17th–19th centuries that make up the horizon of the Enlightenment. One of these premises is Immanuel Kant’s idea of independent thinking. Based on the analysis of the polemics of Kant and Friedrich Heinrich Jacobi about the “extrasensible abilities” of the reason, the question is raised about the possibility of understanding someone else’s concept based on other existential preferences. Answering this question, we distinguish between the concept of the Enlightenment and the practical principle of the Enlightenment and show that the supporter of the ideology of the Enlightenment (Kant) and his critic (Jacobi) appear in the light of the principle of independent thinking as the spokesmen of the spirit, not the letter of the Enlightenment. A condition for understanding someone else’s concept is a productive misunderstanding, which is one of the aspects of the principle of independent thinking: the acceptance of the self-evident as incomprehensible, the shift of one’s attention to one’s own how-being and the perception of thought as a gift.

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Campos, Lindoaldo. „Kant e a Vontade: um percurso pela “Fundamentação da metafísica dos costumes”“. Trilhas Filosóficas 11, Nr. 2 (01.03.2019): 51–60. http://dx.doi.org/10.25244/tf.v11i2.3441.

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Resumo: Para Kant, a moral encontra fundamento nas determinações da faculdade volitiva, que, por sua vez, possui profundas implicações com as ideias de dever e liberdade. Sob esta perspectiva, norteado pelo lineamento constante de sua Fundamentação da Metafísica dos Costumes, o presente escrito intenta acompanhar o desenvolvimento de suas reflexões sobre a vontade, com o propósito de oferecer um incipiente contributo para a compreensão dos fundamentos em que se assenta o princípio supremo da moralidade que Kant tenciona fixar. Palavras-chave: Kant. Moral. Vontade. Abstract: For Kant, the morality finds foundation in the determinations of the volitional faculty, which, in turn, has deep implications with the ideas of duty and freedom. In this perspective, guided by the constant line of its Grounding of the metaphysics of morals, the present paper tries to follow the development of its reflections on the will, with the purpose of offering an incipient contribution to the understanding of the foundations on which the supreme principle of morality that Kant intends to fix. Keywords: Kant. Morality. Will. REFERÊNCIASARISTÓTELES.Ética a Nicômacos. Tradução de Mário da Gama Kury. Brasília: Editora Universidade de Brasília, 1992, 3ª ed._______. Ética a Nicômaco (Livro VI). Tradução de Lucas Angioni [Dissertatio, UNICAMP/CNPq, 2011] Disponível em: http://unicamp.academia.edu/LucasAngioni>. Acesso em: 21 fev. 2016._______. Metafísica. Edição em grego-latim-espanhol, por Valentin Garcia Yebra. Madrid: Editorial Gredos, 1987.GADAMER, Hans-Georg. “Filosofia ou teoria da ciência?”. In:_____. A razão na época da ciência. Tradução de Ângela Dias. Rio de Janeiro, RJ: Edições Tempo Brasileiro, 1983, p. 88-105.NIETZSCHE, Friedrich. Sämtliche Werke. Kritische Studenausgabe (KSA), vol. 6. Edição de Giorgio Colli e M. Montinari. Berlin/N. York, dtv/de Gruyter, 1988._______. Sämtliche Werke. Kritische Studenausgabe (KSA), vol. 12. Edição de Giorgio Colli e M. Montinari. Berlin/N. York, dtv/de Gruyter, 2008.PLATÃO. A república. Tradução de Carlos Alberto Nunes. Belém: EDUFPA, 2000. 3ª ed._______. Protágoras. Tradução de Carlos Alberto Nunes. Belém: EDUFPA, 2000a. 3ª ed._______. Teeteto. Tradução de Carlos Alberto Nunes. Belém: EDUFPA, 2001. 3ª ed.

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Mendiola, Alfonso. „La verdad del mundo técnico. Ensayos para una genealogía del presente Friedrich A. Kittler“. Revista de Filosofía Universidad Iberoamericana 53, Nr. 150 (11.12.2020): 318–26. http://dx.doi.org/10.48102/rdf.v53i150.84.

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Ante las múltiples reivindicaciones actuales del realismo, pareciera que en la modernidad hay un umbral insupe- rable: la argumentación trascendental. La sociedad moderna sólo es capaz de reproducirse por medio de opera- ciones de autorreflexión. Frente a la imposibilidad que tiene ella de orientarse y tomar decisiones a partir de una realidad consistente, se ha vis- to obligada a elaborar teorías de la reflexión de una gran complejidad (Descartes, Kant, Hegel, Husserl, et- cétera). Pero todas ellas, quizás hasta la publicación de Ser y tiempo en 1927, han tenido como fundamento indu- bitable las vivencias de la conciencia, es decir, la verdad como certeza que se hace evidente en la privacidad “espi- ritual” del sujeto, ya sea egológico o intersubjetivo.

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Almeida Filho, Marcelo Marques de, und Ricardo César Barbosa Júnior. „UMA DISCUSSÃO FILOSÓFICA DO PENSAMENTO DE IMMANUEL KANT E DE FRIEDRICH NIETZSCHE A PARTIR DAS RELAÇÕES INTERNACIONAIS“. Cadernos de Educação, Tecnologia e Sociedade 8, Nr. 2 (28.09.2015): 130. http://dx.doi.org/10.14571/cets.v8i2.239.

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Ahlers, Rolf. „Die Legitimität der Aufklärung: Selbstbestimmung der Vernunft bei Immanuel Kant und Friedrich Heinrich Jacobi, by Stefan Schick“. Idealistic Studies 50, Nr. 2 (2020): 211–20. http://dx.doi.org/10.5840/idstudies2020502115.

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Mabe, Jacob Emmanuel. „Wie umgehen mit dem Afrikaner-Bild aus den Texten von Immanuel Kant und Georg Friedrich Wilhelm Hegel?“ Deutsche Zeitschrift für Philosophie 69, Nr. 1 (01.02.2021): 122–25. http://dx.doi.org/10.1515/dzph-2021-0008.

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Rolka, Malwina. „W poszukiwaniu błękitnego kwiatu, czyli o romantycznym ideale Bildung w Henryku von Ofterdingen Novalisa“. Kwartalnik Pedagogiczny 63, Nr. 1 (247) (02.05.2018): 9–23. http://dx.doi.org/10.5604/01.3001.0011.8222.

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The main aim of the paper is reconstruction of the concept of Bildung (considered as forming the man’s personality) in an educational novel entitled Henry von Ofterdingen written by Novalis (Friedrich von Hardenberg). Novalis’s novel – inspired by Goethe’s Wilhelm Meister Lehrejahre – is one of the most original early romantic works which prove the importance of the idea of Bildung for German culture at the beginning of the 19th century. In the first part of the text the author discusses the literary image of Bildung presented in the plot of the novel and then indicates its inner contradiction. In the second part of the article the author reconstructs the philosophical roots of this ideal regarding Novalis’s notion of Bildung in light of the thought of German idealism (transcendental philosophy of Immanuel Kant and Johann Gottlieb Fichte in particular) because the theory of romantic progressive poetry (elaborated most fully by Friedrich Schlegel) originates there. The perspective taken in the paper allows the author to reveal the universal significance of the inner contradiction of the romantic idea of forming man’s personality as a sign of the fundamental crisis of the modern ideal of humanity.

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Steiner, Lina. „The RussianAufklärer: Tolstoi in Search of Truth, Freedom, and Immortality“. Slavic Review 70, Nr. 4 (2011): 773–94. http://dx.doi.org/10.5612/slavicreview.70.4.0773.

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Lev Tolstoi, in his dunking about life, death, freedom, and immortality, drew significandy on the German philosophical tradition from Leibniz and Moses Mendelssohn to Immanuel Kant, Johann Gottfried Herder, and Friedrich Schleiermacher, as Lina Steiner argues in this article. Herder, who tried to salvage rationalism by getting away from the mechanistic metaphysics of the French Enlightenment and reintroducing the teleological explanation of nature, was a particularly important influence on Tolstoi. Herder's view of life, including both individual life and the life of community, as organic Bildung underlay the artistic conception ofWar and Peace, Tolstoi's first major fictional narrative. Tolstoi continued to develop this organicist paradigm in his later sociopolitical, religious, and aesthietic writings.

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Slama, Paul. „Le kantisme biologique de Nietzsche. L’héritage de Lange à propos de la perception“. Nietzsche-Studien 48, Nr. 1 (01.11.2019): 220–43. http://dx.doi.org/10.1515/nietzstu-2019-0012.

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Abstract In this paper, I show that Nietzsche is a Kantian, and what being Kantian means. He accepts the idea that our perception is configured by concepts which unify and inform the world around us, and which result from a biological evolution of the human species. His Kantianism is thus biological and mainly influenced by Friedrich Albert Lange’s reading of Kant. But this Nietzschean conceptualism must be inscribed in his thought of the will to power, where the perceptive fixation of the world is the result of a degeneration caused by the biological, psychological and historical recovery of the will to power. Thus, I show that Nietzsche’s Kantianism is as biological as it is axiological.

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BAZZAN, Marco Rampazzo. „SOBRE LA HUELLA DE KANT EN LA DOCTRINA DEL DERECHO BERLINESA DE FICHTE“. Estudos Kantianos [EK] 4, Nr. 1 (15.07.2016): 83–104. http://dx.doi.org/10.36311/2318-0501.2016.v4n1.07.p83.

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La doctrina del derecho berlinesa de Fichte se compone de un curso articulado en treinta y cuatro lecciones impartidas desde el 20 de abril hasta el 16 de junio de 1812 en la nueva Universidad de Berlín. La Alma Mater Berolinensis se había fundado el 20 de agosto de 1809. El 20 de febrero del mismo año, Federico Guillermo III había designado a Wilhelm von Humboldt como jefe de la sección para la enseñanza y el culto (Chef der Sektion für Unterricht und Kultus) con la tarea de constituir los órganos institucionales y el cuerpo docente de la futura Universidad Guillermina. Cumpliendo con esta misión, el 23 de mayo de 1810 Humboldt nombra a Fichte catedrático y siete días después el rey hace oficial su incorporación. Cuatro meses más tarde, el 22 de septiembre, el filósofo de Rammenau se convierte en el primer decano de la Facultad de Filosofía. El 17 de julio de 1811 deja este cargo por incompatibilidad con el de rector para el cual había sido designado por el Senado, sucediendo así a Theodor von Schmalz (que hasta ese momento había ocupado el puesto de rector interino tras ser nombrado por el rey). Finalmente, Fichte dimite el 17 de abril de 1812 por desavenencias con el Senado académico. Como nuevo rector interino se nombra entonces al jurista Friedrich von Savigny.2

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Knopf, Alexander. „Tower of Babel: transcendental linguistics in Friedrich von Hardenberg’s (Novalis) Fichte Studies“. Open Research Europe 1 (01.04.2021): 32. http://dx.doi.org/10.12688/openreseurope.13218.1.

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This article provides a new interpretation of the linguistic aspects of Friedrich von Hardenberg’s Fichte Studies. It argues that Hardenberg was searching, among other things, for a transcendental language for philosophy. The possibility of such a language was discussed intensely among his contemporaries, such as Maimon, Niethammer, Reinhold, Weißhuhn, and Fichte. Its necessity, however, had become apparent with Kant’s Critique of Pure Reason. Readers had noticed a disturbing discrepancy between the objective knowledge of transcendental philosophy—which, according to Kant, was supposed to be generally communicable—and Kant’s actual failure to communicate it. Hardenberg’s original insight into the inseparable unity of sign and signified, anticipating modern linguistic theories, led him to the assumption of a lawful relationship between both. From his unsuccessful attempt to disclose these laws, he went on to discover language as an independent realm fundamentally opposed to nature. Precisely because language is a necessary illusion, only the ‘presenting I’ (das darstellende Ich) achieves its end, namely absolute freedom. Philosophy, therefore, is pure as long as it remains within the boundaries of language alone, that is a language which does not refer to anything outside itself.

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Robertson, Ritchie. „Der morastige Zirkel der menschlichen Bestimmung: Friedrich Schillers Weg von der Aufklärung zu Kant - By Laura Anna Macor“. Journal for Eighteenth-Century Studies 35, Nr. 2 (24.05.2012): 282. http://dx.doi.org/10.1111/j.1754-0208.2011.00397.x.

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Noller, Jörg. „From Autonomy to Heautonomy“. Idealistic Studies 50, Nr. 3 (2020): 261–74. http://dx.doi.org/10.5840/idstudies2020821116.

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In this paper, I will shed light on Karl Leonhard Reinhold’s and Friedrich Schiller’s conceptions of practical self-determination after Kant. First, I outline Kant’s conception of freedom as autonomy. I then explain the so-called “Reinhold’s dilemma,” which concerns the problem of moral imputability in the case of immoral actions, which arises from Kant’s theory of autonomy. I then show how Reinhold and Schiller tried to escape this dilemma by developing an elaborated theory of individual freedom. I will argue that Reinhold’s and Schiller’s symmetrical account of freedom to act according and against the moral law is not to be confused with freedom of indifference but can be reconstructed in terms of practical self-determination on the basis of first-order desires and second-order volitions.

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Jung, João. „O diagnóstico da Filosofia nos prefácios de Hegel“. Intuitio 14, Nr. 1 (02.09.2021): e39882. http://dx.doi.org/10.15448/1983-4012.2021.1.39882.

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Este artigo tem o intuito de explorar as colocações de Georg Wilhelm Friedrich Hegel a respeito do contexto filosófico no qual ele estava inserido. Através da análise dos dois prefácios da Ciência da Lógica [Wissenschaft der Logik], observar-se-á as ponderações conjunturais que Hegel fez da filosofia em seus tempos, no que ele dirige críticas à metafísica e à lógica até então realizadas por pensadores como Aristóteles e Kant, dos antigos aos modernos. Nesse processo, o filósofo de Stuttgart propõe uma nova forma de se pensar a lógica e a metafísica, fundando, assim, uma lógica-metafísica que em seu desenvolvimento determina a si mesma enquanto Conceito. Eis aqui o cerne da filosofia especulativa impulsionada por Hegel a partir do contexto idealista alemão.

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