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Relevant bibliographies by topics / Friedrich Kant

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Academic literature on the topic 'Friedrich Kant'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Friedrich Kant"

1

Gerhardt, Volker. "Nachruf auf Friedrich Kaulbach." Kant-Studien 84, no. 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, no. 4 (December 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, no. 21 (April 22, 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, and Javier Kasahara Barrientos. "La teleología a partir de Kant (II) Friedrich Nietzsche." Intus-Legere Filosofía 1, no. 1 (March 1, 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, no. 1 (January 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, no. 1 (October 15, 2014): 105. http://dx.doi.org/10.11606/issn.2318-9800.v19i01p105-116.

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Hanna, Robert. "Why Gold is Necessarily a Yellow Metal." Kantian Review 4 (March 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, no. 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.<br><br>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, no. 1 (March 1, 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, no. 4 (October 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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Dissertations / Theses on the topic "Friedrich Kant"

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Lindner, Andreas Josef. "Gefühl und Begriff zum Verhältnis Jacobi - Kant /." [S.l. : s.n.], 2005. http://www.diss.fu-berlin.de/2005/106/index.html.

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Meiller, Christopher. "Vernünftiger Glaube - glaubende Vernunft die Auseinandersetzung zwischen Kant und Jacobi." Wien Berlin Münster Lit, 2008. http://d-nb.info/987458353/04.

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Hurkens, Maria Gerardina Catherina. "Een kwestie van smaak : Kant-tekeningen bij Nietzsche /." Budel : Damon, 2002. http://catalogue.bnf.fr/ark:/12148/cb399053126.

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Todaro, Giorgia [Verfasser], and Anton Friedrich [Akademischer Betreuer] Koch. "La funzione dell'immaginazione tra Kant e Fichte / Giorgia Todaro ; Betreuer: Anton Friedrich Koch." Heidelberg : Universitätsbibliothek Heidelberg, 2015. http://d-nb.info/1180500113/34.

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Käfer, Anne. ""Die wahre Ausübung der Kunst ist religiös" Schleiermachers Ästhetik im Kontext der zeitgenössischen Entwürfe Kants, Schillers und Friedrich Schlegels." Tübingen Mohr Siebeck, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2809721&prov=M&dok_var=1&dok_ext=htm.

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Pouzin, Jean-Michel. "La réflexion chez Kant et Hegel." Aix-Marseille 1, 2008. http://www.theses.fr/2008AIX10025.

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En intégrant les concepts de réflexion de l'"Amphibolie" au mouvement des déterminations de l'essence de la "Logique objective", Hegel développe différents aspects - logique, mathématique, physique ou phénoménologique, pratique, téléologique - de la réflexion, déjà explorés par Kant d'un point de vue transcendantal. Chez les deux philosophes, la réflexion s'affranchit de la psychologie du sujet, de l'égologie, du formalisme de la réflexivité et du dogmatisme de la fondation, pour conduire l'entendement vers le savoir de lui-même qu'il prend en tant que raison. Le kantisme cesse d'être accusé du dualisme d'entendement des "philosophies de la réflexion". Toutefois, une philosophie de l'êre raisonnable fini s'oppose à une philosophie de l'esprit à propos du principe de la réflexion ; le fait de la réflexion entre en conflit avec l'effectivité de l'activité réflexive ; enfin, les deux réflexions s'opposent sous l'aspect des fins de la raison pratique et de la vérité de l'Histoire.

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Hiltscher, Reinhard. "Wahrheit und Reflexion : eine transzendentalphilosophische Studie zum Wahrheitsbegriff bei Kant, dem frühen Fichte und Hegel /." Bonn : Bouvier Verl, 1998. http://catalogue.bnf.fr/ark:/12148/cb37054669z.

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Feger, Hans. "Die Macht der Einbildungskraft in der Ästhetik Kants und Schillers /." Heidelberg : Universitätsverl. C. Winter, 1995. http://catalogue.bnf.fr/ark:/12148/cb400288392.

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Saperstein, Ariella. "Beauty and morality in Schiller's aesthetic education and beyond a study of the Letters on the aesthetic education of man /." Diss., Connect to the thesis, 2004. http://hdl.handle.net/10066/685.

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Brunel, Pierre. "Les Lumières platoniciennes de Friedrich Heinrich Jacobi (1743-1819)." Paris 4, 2006. http://www.theses.fr/2007PA040113.

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Dans cette étude sur F. H. Jacobi, nous ne revenons pas sur « la querelle du panthéisme », mais nous rouvrons celle des Anciens et des Modernes, car Jacobi entreprend une généalogie philosophique de la modernité. Selon Jacobi, le philosophe qui tenta la compréhension la plus ample de la situation, c’est Kant. La première partie expose comment Jacobi fait certes l’éloge de la philosophie kantienne, mais estime que l’idéalisme critique reste fondamentalement ambigu et contradictoire. Jacobi entend affaiblir par ricochet les idéalismes de Fichte et de Schelling. Le point de départ essentiel de la réforme kantienne réside dans l’interprétation des Idées platoniciennes. Or, Jacobi se réclame d’un platonisme qui va à rebours de l’idéalisme. La deuxième partie expose en quoi consiste le vrai rationalisme, puis dévoile l’illusion spécifique de la raison moderne qui perd de vue l’essence de l’homme en prétendant régler le conflit entre Athènes et Jérusalem
In this study of F. H. Jacobi, « the dispute over pantheism » will not be addressed again, but that between the Ancients and the Moderns will be rekindled as Jacobi undertakes to establish a philosophical genealogy of modernity. According to Jacobi, the philosopher who attempted to understand the situation in the most comprehensive way ist Kant. The first part shows how Jacobi does praise Kantian philosophy, but considers that critical idealism remains fundamentally ambiguous and contradictory. Jacobi means to weaken the idealisms of Fichte and Schelling as a consequence. The essential starting point of the Kantian reform lies in the interpretation of the Platonic Ideas. Yet, Jacobi claims to defend a Platonism which would not follow idealism. The second part sets out what real rationalism is and then discloses the specific illusion of the modern reason which seems to lose sight of the very essence of man when ambitioning to settle the conflict between Athen and Jerusalem

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Books on the topic "Friedrich Kant"

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Hegel, Georg Wilhelm Friedrich. Foi et savoir: Kant-Jacobi-Fichte. Paris: Librairie philosophique J. Vrin, 1988.

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Hegel, Georg Wilhelm Friedrich. Foi et savoir: Kant-Jacobi-Fichte. Paris: Librairie philosophique J. Vrin, 1988.

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Becoming Nietzsche: Early reflections on Democritus, Schopenhauer, and Kant. Lanham, Md: Lexington Books, 2005.

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Hegel, Kant and the structure of the object. London: Routledge, 1990.

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Günter, Schenk, ed. George Friedrich Meiers der Weltweisheit öffentlichen Lehrers und der Akademie der Wissenschaften in Berlin Mitgliedes Vernunftlehre. Halle/Saale: Hallescher Verlag, 1997.

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Kant in Hegels "Wissenschaft der Logik". Frankfurt am Main: P. Lang, 1995.

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Fackenheim, Emil L. The God within: Kant, Schelling, and historicity. Toronto: University of Toronto Press, 1996.

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Erdmann, Karl Dietrich. Kant und Schiller als Zeitgenossen der Französischen Revolution. [London]: Institute of Germanic Studies, University of London, 1986.

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Having the world in view: Essays on Kant, Hegel, and Sellars. Cambridge, Mass: Harvard University Press, 2008.

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Nietzsche's critiques: The Kantian foundations of his thought. Oxford: Clarendon Press, 2003.

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Book chapters on the topic "Friedrich Kant"

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Uerlings, Herbert. "Kant-Studien." In Friedrich von Hardenberg, genannt Novalis, 124–25. Stuttgart: J.B. Metzler, 1991. http://dx.doi.org/10.1007/978-3-476-03377-2_6.

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Frischmann, Bärbel. "Kant und Fichte: Zwischen Transzendentalphilosophie und Wissenschaftslehre." In Friedrich Schlegel-Handbuch, 45–50. Stuttgart: J.B. Metzler, 2017. http://dx.doi.org/10.1007/978-3-476-05370-1_10.

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Waibel, Violetta L. "Friedrich Schiller – A Congenial Reader of Kant." In Detours, 268–91. Göttingen: V&R Unipress, 2015. http://dx.doi.org/10.14220/9783737004817.268.

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Siemsen, Hayo. "Ernst Mach, Friedrich Eduard Beneke and Kant." In Natur und Freiheit, edited by Violetta L. Waibel, Margit Ruffing, and David Wagner, 3503–10. Berlin, Boston: De Gruyter, 2018. http://dx.doi.org/10.1515/9783110467888-360.

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Naschert, Guido. "Friedrich Schlegels Kant-Rezeption während seiner Wiener Zeit." In Umwege, 335–39. Göttingen: V&R Unipress, 2015. http://dx.doi.org/10.14220/9783737004800.335.

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Naschert, Guido. "Friedrich Schlegel’s Reception of Kant During his Time in Vienna." In Detours, 324–28. Göttingen: V&R Unipress, 2015. http://dx.doi.org/10.14220/9783737004817.324.

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Valpione, Giulia. "Philosophie zwischen Natur und Freiheit bei Kant und Friedrich Schlegel." In Natur und Freiheit, edited by Violetta L. Waibel, Margit Ruffing, and David Wagner, 3353–62. Berlin, Boston: De Gruyter, 2018. http://dx.doi.org/10.1515/9783110467888-342.

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Tomasoni, Francesco. "Mendelssohn’s Concept of the Human Soul in Comparison with Those of Georg Friedrich Meier and Kant." In Moses Mendelssohn's Metaphysics and Aesthetics, 131–57. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-2451-8_7.

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Waibel, Violetta L. "Friedrich Schiller, ein kongenialer Leser Kants." In Umwege, 279–302. Göttingen: V&R Unipress, 2015. http://dx.doi.org/10.14220/9783737004800.279.

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Rohrhofer, Markus. "Friedrich Glasl und Josef Oberneder über „Konflikte“." In Wie Governance gelingen kann, 91–96. Wiesbaden: Springer Fachmedien Wiesbaden, 2018. http://dx.doi.org/10.1007/978-3-658-24114-8_8.

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