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Journal articles on the topic 'German Philosophy'
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Marlen Esser, Andrea. "Philosophie aktuell: Public Philosophy – brauchen wir das?" Deutsche Zeitschrift für Philosophie 71, no. 1 (March 1, 2023): 119–21. http://dx.doi.org/10.1515/dzph-2023-0008.
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Abstract In recent years, calls for philosophy to interact more with the public have grown louder in the German-speaking world as well as elsewhere. Public philosophy, as it were, has a long-standing tradition, reaching back to Enlightenment-era German “Popularphilosophie” and of course to Socrates and the Sophists. This section presents four short articles on some current aspects of the public-philosophy debate: on the overall conditions for transferring content from academic philosophy to the public in Germany; on the relations between philosophers’ mediatic presence and their disciplinary expertise; on 18th-century guidelines for accessible philosophical writing; and on public philosophy as a social practice that is more than mere unidirectional knowledge transfer.
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SEKUNDANT, Sergii. "Reinhold's "letters on kantian philosophy": their significance for Kant and german philosophy." Filosofska dumka (Philosophical Thought) -, no. 2 (June 30, 2024): 56–77. http://dx.doi.org/10.15407/fd2024.02.056.
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The article is devoted primarily to the analysis of Reinhold’s Letters on Kantian Philosophy, published in the “Der Teutsche Merkur” (German Mercury) 1786-1787. The purpose of this analysis is to reveal the peculiarities of Reinhold’s interpretation of Kant’s philosophy, as well as the possibility of the influence of these letters on Kant's practical philosophy and the further development of German idealism in general. To more clearly define Reinhold's own position, the article turns to Reinhold's early works, written before Letters, as well as to the 1790 and 1923 editions of the Letters. Particular respect is given to three topics that are closely related to each other: “Why did Reinhold’s Letters bring fame to Kant?”, “To what extent was Reinhold an independent philosopher?” і “What kind of infusion did his Letters make into the development of Kant’s philosophy and German idealism?” The article proves that before 1786, Reinhold had, in general terms, formed a program for the reform of philosophy, which was critical in its nature and had a clearly expressed practical focus. However, Reinhold's criticism was closer to the criticism of the eclectics and Leibniz than of Kant: it was aimed at overcoming the limitations of the original points of view and assumed a deep knowledge of the history of philosophy. The main reason for the popularity of Reinhold’s Letters lies in his idea of the “scientific revolution” in Germany, which should have become an alternative to social revolutions in other countries of Europe. Formed in “pre-revolutionary” articles, this idea received its justification in the second edition of the Letters. It was the nationalist idea of transforming the Germans into a “nation of scientists”, that became the reason for the rise of national consciousness in Germany and attracted “thinking youth” to it Reinhold's program for the reform of all philosophical sciences from a generally valid point of view gave impetus and largely determined the further development of German classical philosophy: not only Fichte, but also Schelling and Hegel relied primarily on his program. The first edition of his Letters largely determined the main themes of the Critique of Practical Reason, and the second - the Metaphysics of Morals. The second edition inspired Kant to develop a system of criticism and the basic ideas of Kant’s philosophy of law.
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Schaper, Eva, and Julian Roberts. "German Philosophy." Modern Language Review 85, no. 2 (April 1990): 514. http://dx.doi.org/10.2307/3731921.
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Rethy, Robert. "German Philosophy." Teaching Philosophy 12, no. 3 (1989): 263–66. http://dx.doi.org/10.5840/teachphil198912365.
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Zolotukhin, Vsevolod. "Benjamin Constant as a philosopher of religious sentiment." St. Tikhons' University Review 114 (August 30, 2024): 83–98. http://dx.doi.org/10.15382/sturi2024114.83-98.
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The paper deals with Benjamin Constant’s philosophy of religious sentiment. Constant is known primarily as political philosopher defender of Liberalism; at the same time, during his life Constant was interested in religion. The paper follows development of Constant’s views till his Athenaeum Lectures of 1818 and mature opus magnum “On Religion” (5 vols., 1824–1831). Constant’s philosophy of religious sentiment in many traits differs of the similar projects that were elaborated in the German-speaking space. Constant visited Germany for a long time, accordingly, he was acquainted with German-speaking philosophy and theology (Semler, Kant, Schleiermacher and many others); however, it did not shape Constant’s worldview. Rather, Constant used German ideas to answer on his own questions. Hence, Constant’s views are original in some traits. Firstly, unlike German colleagues he does not concentrate on epistemology of religious sentiment, but on the political and ideological aspects of religious feeling. Secondly, Constant opposes the sentiment itself to its forms changing in history as well as illustrates the latter by materials of ethnology and anthropology. Thirdly, this opposition represents the key scheme of phenomenology of religion, that is why Constant influenced not German but Dutch researchers, more precisely C. P. Tiele and G. van der Leeuw. Fourthly, Constant unlike German thinkers due to his explicite liberal views strongly criticizes church institutions. In general, despite of considerable distance between Constant’s and his German collеagues philosophers’ views, Constant is one of the closest to the German philosophy French thinkers. Constant's philosophy of religion is known primarily because of his political fame.
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Flew, Antony. "Communism: The Philosophical Foundations." Philosophy 66, no. 257 (July 1991): 269–82. http://dx.doi.org/10.1017/s0031819100064895.
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‘Karl Marx was a German philosopher.’ It is with this seminal sentence that Leszek Kolakowski begins his great work on The Main Currents of Marxism: its Rise, Growth and Dissolution (Oxford: Clarendon, 1978). Both the two terms in the predicate expression are crucial. It is most illuminating to think of Marx as originally a philosopher, even though nothing in his vastly voluminous works makes any significant contribution to philosophy in any academic understanding of that term. It is also essential to recognize that for both Marx and Engels philosophy was always primarily, indeed almost exclusively, what they and their successors called classical German philosophy. This was a tradition seen as achieving its climactic fulfilment in the work of Hegel, and one which they themselves identified as a main stimulus to their own thinking. Thus Engels, in Ludwig Feuerbach and the End of Classical German Philosophy, claimed that ‘The German working-class movement is the inheritor of German classical philosophy’.
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Gorincioi, Iulia. "The innovative contribution of kantian thinking in the history of political ideas." Moldoscopie, no. 1(96) (October 2022): 91–100. http://dx.doi.org/10.52388/1812-2566.2022.1(96).08.
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In the material below, the author brings in a well-structured and systematized form of the strong arguments about the place and role of Classical German Philosophy in the History of Political Ideas: the economic recovery and poor integration of the states of Germany under the blow of Napoleon’s occupational wars by German thinkers, some innovations in knowledge of German philosophers, the lessons imposed by the experience of the franchise revolution to the German bourgeoisie, its fear of its own people and pushing it to compromise with the aristocracy. On the other hand, German ideology in the new space of religious tolerance between Catholics and Protestants created favorable conditions for the development of abstract-theoretical thinking, as it freed philosophy from the need to depend entirely on religious dogma, but also alienating it from the necessities of practice. In these critical conditions of the previous theories and of elaboration of a new theoretical-methodological foundation of knowledge, the new political-philosophical movement is initiated, known as the classical German philosophy, which will strongly mark the modern political thinking. The founder of this movement will be the famous philosopher and great innovator of German thought in modern times Immanuel Kant, who will make an essential turn in political thought, will strongly mark the Western modern society and will be the basis of the most important modern political and contemporary ideas.
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Farrelly, D. J. "Modern German Philosophy." Philosophical Studies 31 (1986): 464–65. http://dx.doi.org/10.5840/philstudies1986/19873173.
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Bowie, Andrew. "German Philosophy Today: Between Idealism, Romanticism, and Pragmatism." Royal Institute of Philosophy Supplement 44 (March 1999): 357–98. http://dx.doi.org/10.1017/s1358246100006809.
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In his essayOn the History of Religion and Philosophy in Germany, of 1834, Heinrich Heine suggested to his French audience that the German propensity for ‘metaphysical abstractions’ had led many people to condemn philosophy for its failure to have a practical effect, Germany having only had its revolution in thought, while France had its in reality. Heine, albeit somewhat ironically, refuses to join those who condemn philosophy: ‘German philosophy is an important matter, which concerns the whole of humanity, and only the last grandchildren will be able to judge whether we should be blamed or praised for working out our philosophy before our revolution.’ He then makes the following prognosis:the German revolution will not be more mild and more gentle because it was preceded by Kantian critique, Fichtean transcendental idealism and even philosophy of nature. Revolutionary forces have developed via these doctrines which are just waiting for the day when they can break out and fill the world with horror and admiration. … Don't smile at my advice, the advice of a dreamer who warns you about Kantians, Fichteans and philosophers of nature. Don't smile at the fantast who expects the same revolution in the realm of appearance as took place in the realm of spirit. … A play will be performed in Germany in comparison with which the French Revolution could appear just as a harmless idyll (ibid., pp. 616–17).
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Leszczyna, Dorota. "Following Kant's footsteps in Spain." Studia z Historii Filozofii 14, no. 4 (January 16, 2024): 11–26. http://dx.doi.org/10.12775/szhf.2023.027.
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In 1876, Hans Vaihinger, a German philosopher and professor at the University of Halle, founded the journal Kant-Studien. One of the main objectives of this project was to investigate the impact of Kantian philosophy outside Germany. The first correspondent for the journal was a Polish philosopher and national activist – Wincenty Lutosławski. His report on the study of the Spanish reception of Kant was published in the first issue of the journal Kant-Studien in 1897 under the title “Kant in Spanien.” In my article I present the history of the emergence of Lutosławski’s report and I describe the Polish encounters with Spanish culture and philosophy in the 19th century.
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Pogorelskaya, Svetlana. "PHILOSOPHY BEGAN. BOOK REVIEW: TRAWNY P. PHILOSOPHIE DER LIEBE. [TRAWNY P. PHILOSOPHY OF LOVE]." Filosofiya Referativnyi Zhurnal, no. 1 (2021): 227–29. http://dx.doi.org/10.31249/rphil/2021.01.12.
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Honcharenko, Olha. "Philosophy and the Public. (Review of the 11th International Congress of the Society for Analytical Philosophy, September 12-15, 2022, Berlin, Germany)." Humanitarian vision 9, no. 1 (June 2, 2023): 21–24. http://dx.doi.org/10.23939/shv2023.01.021.
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The review outlines the content of the main public events of the 11 th International Congress “Philosophy And The Public”, which was held by the German Society for Analytical Philosophy in association with the Institute of Philosophy of the Humboldt-Universität zu Berlin on September 12-15, 2022 in Berlin (Germany). The activity of the German Society for Analytical Philosophy was introduced. The third mission of the Humboldt-Universität zu Berlin is considered and the role of analytical philosophy in its implementation is revealed.
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Wilke, Sabine, and Ernst Behler. "Philosophy of German Idealism." Die Unterrichtspraxis / Teaching German 21, no. 1 (1988): 144. http://dx.doi.org/10.2307/3530765.
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Roche, Mark W., and Ernst Behler. "Philosophy of German Idealism." Modern Language Journal 71, no. 4 (1987): 459. http://dx.doi.org/10.2307/328503.
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Limnatis, Nectarios. "German Philosophy 1760-1860." Graduate Faculty Philosophy Journal 24, no. 1 (2003): 215–25. http://dx.doi.org/10.5840/gfpj200324115.
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Rockmore, Tom. "German Philosophy 1760–1860." International Philosophical Quarterly 44, no. 2 (2004): 270–71. http://dx.doi.org/10.5840/ipq200444211.
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Lumsden, Simon. "Introduction to German Philosophy." International Philosophical Quarterly 45, no. 2 (2005): 259–60. http://dx.doi.org/10.5840/ipq20054525.
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McCormick, John P., and James E. Herget. "Contemporary German Legal Philosophy." University of Toronto Law Journal 47, no. 3 (1997): 403. http://dx.doi.org/10.2307/825976.
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Schnädelbach, Herbert. "German Philosophy since 1945." Cogito 8, no. 3 (1994): 205–12. http://dx.doi.org/10.5840/cogito1994832.
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Wilson, Trevor. "No More Godmen: Alexandre Kojève, Atheism, and Vladimir Solov΄ev." Slavic Review 81, no. 4 (2022): 1016–36. http://dx.doi.org/10.1017/slr.2023.1.
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Prior to his influential seminars on G.W.F. Hegel's Phenomenology of Spirit in the 1930s, the philosopher Alexandre Kojève was still Aleksandr Kozhevnikov, a recent émigré to Germany who studied the philosophy of Vladimir Solov΄ev in Heidelberg. As a result, Kojève published several articles in French and German on Solov΄ev's philosophy of history and divine Sophia. While he soon developed his own reputation as a celebrated philosopher, posthumously published works such as Atheism (1931) and the forthcoming publication of a manuscript written in 1940 and devoted once more to “Sophia,” suggest that his engagement with Russian religious philosophy was more protracted than previously considered. This article outlines the uniqueness of Kojève's interpretation of Sophia, from his initial interest in Solov΄ev's philosophy, through to his secularization of the concept in Atheism, and ultimately his “return” to Russian philosophy, when he writes a treatise on Sophia in Russian to be sent to Stalin himself.
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Selihey, P. O. "GERMAN PURISM AND GERMAN PHILOSOPHY:400 YEARS TOGETHER." Movoznavstvo 307, no. 4 (2019): 13–34. http://dx.doi.org/10.33190/0027-2833-307-2019-4-002.
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Städtler, Michael. "From Reflexivity to Immediacy: Knowledge in Classical and Contemporary German Philosophy." Transcultural Studies 12, no. 2 (February 11, 2016): 193–215. http://dx.doi.org/10.1163/23751606-01202002.
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Classical German Philosophy belongs to the heritage of the European philosophical tradition, in which philosophical knowledge is defined as an epistemological reflection. Philosophy reflects on scientific knowledge to demonstrate its possibility. Thus objective knowledge is defined as a system whose principle is subjectivity. Since the 19th century, this concept of knowledge has been questioned as has subjectivity as such. Since then, philosophy in Germany has departed from comprehensive reflection and turned towards matters of detail or issues of application. In this paper I argue that the trend of skepticism about knowledge in modern German philosophy is associated with the radical social upheavals of modernity, but without being accompanied by a critical understanding of these upheavals. The first task is to reconstruct the classical concept of knowledge as it appeared in German philosophy, including its crucial relation to scientific knowledge and to history. The second task is to engage with the observation that this tradition of thought is in danger of being lost today. I will point out the role which the linguistic turn in philosophy has played and the means of deconstructing it.
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Gross, Andrew Steven. "Stevens and Germany, Stevens in West and East Germany." Wallace Stevens Journal 48, no. 2 (September 2024): 133–41. https://doi.org/10.1353/wsj.2024.a945703.
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ABSTRACT: This second of two special issues on Wallace Stevens and Germany expands the focus of the first issue to include the East German publication of a collection of his translated poems and features contributions on important translations in reunified Germany, Steven’s relevance to critical theory (specifically Adorno’s thinking), and his relation to wisdom literature and mysticism (here the reference is Rilke). Taken together, these paired special issues open up new fields of research on a poet who grew up speaking German; cultivated an interest in German poetry, art, and philosophy; researched his own German heritage (on his mother’s side) and the history of German-speaking communities near his birthplace; and used German words in his poetry and correspondence.
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ROCHE, HELEN. "THE PECULIARITIES OF GERMAN PHILHELLENISM." Historical Journal 61, no. 2 (December 18, 2017): 541–60. http://dx.doi.org/10.1017/s0018246x17000322.
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AbstractStudies of German philhellenism have often focused upon the idealization of Greece by German intellectuals, rather than considering the very real, at times reciprocal, at times ambivalent or even brutal, relationship which existed between contemporary Germans and the Greek state from the Greek War of Independence onwards. This review essay surveys historiographical developments in the literature on German philhellenism which have emerged in the past dozen years (2004–16), drawing on research in German studies, classical philology and reception studies, Modern Greek studies, intellectual history, philosophy, art history, and archaeology. The essay explores the extent to which recent research affirms or rebuts that notion of German cultural exceptionalism which posits a HellenophileSonderweg– culminating in the tyranny of Germany over Greece imposed by force of arms under the Third Reich – when interpreting the vicissitudes of the Graeco–German relationship. The discussion of new literature touches upon various themes, including Winckelmann reception at the fin-de-siècle and the anti-positivist aspects of twentieth-century philhellenism, the idealization of ‘Platonic’ homoeroticism in the Stefan George-Kreis, the reciprocal relationship between German idealist philhellenism and historicism, and the ways in which German perceptions of modern Greece's materiality have constantly been mediated through idealized visions of Greek antiquity.
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Adorno, Theodor W. "Philosophy and Teachers." Filosofiya osvity. Philosophy of Education 23, no. 2 (December 27, 2018): 6–31. http://dx.doi.org/10.31874/2309-1606-2018-23-2-6-31.
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Teodor Adorno's work Philosophy and Teachers was first read as a report at the Frankfurt Studenthome in November 1961. In this report Adorno continued the topic of criticism of those factors of the then formation of West Germany, which made impossible a personal fight intellectual to with the cultural remnants of a totalitarian society. Adorno drew attention an exam in philosophy, important element of the educational process. This exam should pass composed of future teachers, candidates for the work of the teacher of gymnasium. This exam should be composed by future teachers, candidates for the work of the teacher of gymnasium. Adorno noticed the tendency of formalistic adherence to the Rules of Examination by some future teachers who are unable to understand the humanistic, emancipatory and spiritual essence of philosophy, and therefore do not understand the purpose of conducting this exam. Adorno honored the long tradition of academic freedom of the German University and noticed the figure of the German philosopher, describing him as the man whose intellectual activity influenced the humanization of the German University, which directly influenced to the corresponding cultural transformations. But in post-war universities in the Federal Republic of Germany there is a trend to the principles of scientific knowledge. This tendency is coupled with the attitude of some future teachers to knowledge as appropriation to the consumer way, was due to the absence of personal love for their own specialty and to their students. Adorno was convinced that such teachers are indifferent to their specialty and do not have a calling to him. Adorno defined as a sign to the absence of calling in these people is intellectual negligence, provincial speech and provincial inability to understand human freedom as a spiritual value. Such teachers are incapable of offering new knowledge to their students by way of perfekt speech and by way of perfekt written presentation. As completely different Adorno offered to see a person who is capable to appropriation of the knowledge that is needed to understand hemseif and his professional obligation. This person can will use self-understand and self-reflection, and therefore she can will independently to understand of the sense of their pedagogical work. This person will be faithful and patient in carrying out his work for the practical introduction of humanistic ideals of prior philosophical knowledge into society.
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Čížek, Jan. "The “Christian Natural Philosophy” of Otto Casmann (1562–1607): A Case Study of Early Modern Mosaic Physics." Folia Philosophica 49 (June 29, 2023): 1–17. http://dx.doi.org/10.31261/fp.15474.
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This article aims to present a detailed analysis of the “Christian natural philosophy” elaborated by the German humanist philosopher and theologian Otto Casmann (1562–1607) in his various works. To this end, Casmann’s general idea of philosophia Christiana is discussed and critically evaluated. Regarding natural philosophy, or physics, attention is paid mainly to topics such as cosmogony and cosmology, which Casmann promised to have developed biblically and independently of the pagan (namely Aristotelian) tradition. However, when Casmann’s natural philosophy is analyzed in detail, his resolute emphasis on the literal reading of the Bible, the cornerstone of his entire concept, turns out to be problematic. Similarly, despite his resolutions, his natural-philosophical views are, to a considerable extent, still dependent on Aristotelian terms and concepts.
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Kashnikov, Boris, and Marina Glaser. "Just Wars Theory as a Key Element of Germany’s New Sonderweg." Conatus 8, no. 2 (December 31, 2023): 257–78. http://dx.doi.org/10.12681/cjp.34936.
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The article traces the evolution and key characteristics of the German Sonderweg – Germany’s special path starting from the end of the 19th – the middle of the 20th century. The article considers geopolitical, ideological, and historical reasons for its emergence, transformation, and the specificity of its normative constitution, designed to morally justify the use of military force as an indispensable lever for Germany to achieve its goal of creating a “German Europe.” We develop a hypothesis of a possible remake at the beginning of the 21st century of a new German Sonderweg, focused on creation of the “European Germany,” stemming from liberalism and just war theory. It is demonstrated that Zeitenwende, announced in 2022, facilitated the possible resort to arms and made militant solution of political dilemmas a reality again. The discourse analysis of the German political speeches makes it possible to claim that the political elites in Germany are preconcerted with normative justification of the possible war. The article considers two major lines of transformation of the contemporary just war theory and their possible implication in the German military and defense policy. One of these is the emergence of human rights paradigm of the just war doctrine, another – the growing tendency of the theory to stick to national cultural tradition instead of moral universalism. The combination of the two tendencies may trigger an array of very special and unpredictable normative developments of the military policy in Germany. The further movement alongside the idea of jus ad bellum may provoke specific national perceptions of the justice of the war, which may merge the idea of just war with traditional German realism if not militarism. This tendency may lure Germany into a trap of, what we term, “human rights militarism.” To what extent the trap is viable depends on the normative constitution of the key elements of Sonderweg.
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GREENBERG, UDI. "ERNST CASSIRER'S MOMENT: PHILOSOPHY AND POLITICS." Modern Intellectual History 10, no. 1 (April 2013): 221–31. http://dx.doi.org/10.1017/s1479244312000431.
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The emergence of the German Jewish philosopher Ernst Cassirer (1874–1945) as the object of scholarly attention has been both surprising and rapid. In the decades since his early death while in exile in the United States, Cassirer never fell into complete oblivion. His works remained known to specialists in German intellectual history; his participation in a famous 1929 debate with Martin Heidegger in Davos, Switzerland, one of the most iconic moments in modern Continental thought, made his name familiar to most students of modern philosophy. Yet Cassirer lacked the widespread recognition given to contemporaries such as Heidegger or Walter Benjamin, and his work never became the center of historical or philosophical study. This neglect stemmed, in part, from dismissal by his peers; as Edward Skidelsky explains in his new study, Rudolf Carnap found him “rather pastoral,” Isaiah Berlin dismissed him as “serenely innocent,” and Theodor Adorno thought he was “totally gaga” (125). The last few years, however, have seen the rise of a remarkable new interest in Cassirer in both Germany and the English-speaking world. Among this recent literature, Edward Skidelsky's and Peter Gordon's works lead the small “Cassirer renaissance” and offer the best English-language introduction to his thought. Both Gordon and Skidelsky ambitiously seek to relocate Cassirer at the forefront of modern German and European thought. Gordon goes as far as to call him “one of the greatest philosophers and intellectual historians to emerge from the cultural ferment of modern Germany” and one of the most important thinkers of the twentieth century (11). In making such bold statements, Gordon and Skidelsky clearly set their sights beyond the person himself; they aspire to highlight a central strand of thought that enjoyed a powerful presence in early twentieth-century Germany but fell into neglect in the postwar era. In doing so, they seek to reevaluate the nature and legacy of Weimar thought, its complex relationship with the period's unstable politics, and its relevance today.
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Lutsenko, Victoria E., and Olga A. Reimer. "Some aspects of the Philosophy of Religion of Friedrich Daniel Ernst Schleiermacher." Siberian Journal of Philosophy 18, no. 1 (2020): 171–79. http://dx.doi.org/10.25205/2541-7517-2020-18-1-171-179.
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The paper attempts to examine in more detail some aspects of the religious philosophy of the German philosopher, theologian and preacher Friedrich Daniel Ernst Schleiermacher, which is interesting in that the German thinker did not try to discover something new, but analyzing the thoughts of other philosophers, brought them into his system, thereby showing his personality.
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Kryshtop, Lyudmila. "«Enthusiasm» in the Philosophy of German Enlightenment." Ideas and Ideals 15, no. 3-2 (September 28, 2023): 323–41. http://dx.doi.org/10.17212/2075-0862-2023-15.3.2-323-341.
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The article concerns the origin and development of the concept of "enthusiasm" in German philosophy, starting from the Reformation and ending with the philosophy of I. Kant. This concept is key to the philosophy and theology of the German Enlightenment. At the moment, the philosophical and even more theological thought of the Enlightenment in Germany is studied very little. At the same time, new studies of this period have appeared abroad in the last few decades. For the most part, these studies are aimed at identifying the key ideas of the German Enlightenment and clarifying the formation and development of some of them. “Enthusiasm” refers to one of the significant polemical ideas of this period, however, both in Russia and abroad, it has not been sufficiently studied. The article discusses the original meaning of this concept in the theology of Luther, who understood enthusiasm in the expanded meaning of any deviation from his own version of the Christian faith. Then, enthusiasm began to be understood more narrowly and associated with the predominance of attention to the inner sphere of religious experiences and the resulting neglect of the sphere of external religious practices. This understanding became more and more stronger over time and led to the fact that this concept began to be used to refer to religious movements of a mystical and quasi-mystical persuasion. Eventually, during the late German Enlightenment (second half of the 18th century), enthusiasm became practically synonymous with defining the trends of late radical pietism. Such an understanding of enthusiasm, in turn, finds its foundation in pietism itself, going back to the criticism of P. J. Spener, the founder of classical pietism, against the representatives of radical pietism. We also find a certain influence of this tradition of understanding reverie in Kant, who divides it into two types - religious and moral enthusiasm.
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Ziolkowski, Theodore. "German Romantic Philosophy: "Underhand Theology"?" Philosophy and Literature 45, no. 2 (2021): 269–78. http://dx.doi.org/10.1353/phl.2021.0029.
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Kusser, Anna, Klaus-Peter Rippe, and Peter Schaber. "Analytic ethics in German philosophy." Cogito 8, no. 3 (1994): 264–67. http://dx.doi.org/10.5840/cogito19948310.
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Derevyanko, Konstantin. "Losev’s criticism of german philosophy." Sententiae 28, no. 1 (June 16, 2013): 87–97. http://dx.doi.org/10.22240/sent28.01.087.
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Wright, Walter. "The Philosophy of German Idealism." Idealistic Studies 20, no. 2 (1990): 173–74. http://dx.doi.org/10.5840/idstudies19902028.
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Alderwick, Charlotte. "Interanimations: receiving modern German philosophy." British Journal for the History of Philosophy 25, no. 1 (May 23, 2016): 215–17. http://dx.doi.org/10.1080/09608788.2016.1176894.
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Reydon, Thomas A. C. "Philosophy of biology, German style." Biology & Philosophy 22, no. 4 (March 20, 2007): 619–26. http://dx.doi.org/10.1007/s10539-007-9060-3.
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Smith, Barry. "German philosophy: Language and style." Topoi 10, no. 2 (September 1991): 155–61. http://dx.doi.org/10.1007/bf00141336.
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Podolskiy, Vadim A. "Philosophy of the social policy in German conservatism of the XIX century." Philosophy Journal 14, no. 3 (2021): 65–81. http://dx.doi.org/10.21146/2072-0726-2021-14-3-65-81.
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The article describes the attitude of the German conservative thinkers of the XIX century towards social policy. Works by Carl von Haller, Adam Muller, Wilhelm von Ketteler and Carl von Vogelsang are studied, the philosophic background of their views, and the impact of their arguments for the intellectual history of Germany. Their conservative critique of capitalism and socialism is studied. The paper also analyzes the conception of “sustainable development” understood as an approach towards economy that is focused not on the increase of production, but on maintenance of acceptable level of welfare. The article presents ideas of corporate organization of society that can restore the harmony of medieval social, political and economical relations. The ideology of aristocratic paternalism is explored together with its philosophical and religious foundations as well as its focus on the preservation of social peace and its concern about the needs of the population. The article presents the claims of the conservative thinkers on the value of the nonmaterial components of the social life, which serve as the foundation for social policy, namely respect towards tradition, responsibility, service, trust, justice, frugality, religiosity. The emergence of the German conservatism is explored in relation to Russian political philosophy. The article shows that the scientific and public activity of the German conservatives led to the introduction of social laws in Germany and Austria.
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Doskozhanova, A. B., and A. S. Tuleubekov. "Military-diplomatic relations in the understanding of Immanuel Kant." Proceeding "Bulletin MILF" 54, no. 2 (June 30, 2023): 21–26. http://dx.doi.org/10.56132/2791-3368.2023.2-49-03.
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The authors of the article reveal ideas about international relations in the light of the socio-political philosophy of the representatives of classical German thought of the 18th-19th centuries. In particular, the approach to world geopolitics by the outstanding German philosopher Immanuel Kant is considered. The problem of interpretation of international relations in the philosophy of Immaniul Kant belongs to the late period of his philosophical work. In this regard, the authors consider the ideas of I. Kant in the light of modern problems, prospects and trends in the field of international relations.
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Ростиславлева, Н. В. "Reflections on the history of Germany V.I. Guerrier: A Researcher’s motivation." Диалог со временем, no. 78(78) (April 24, 2022): 118–27. http://dx.doi.org/10.21267/aquilo.2022.78.78.006.
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В статье рассматриваются особенности восприятия истории Германии выдающимся российским историком конца ХIX – начала XX в. В.И. Герье. Охарактеризованы ракурсы его рецепции в современной России и отмечены существующие лакуны, одна из которых – его роль в становлении отечественной исторической германистики. В.И. Герье, будучи по происхождению немцем, имел довольно устойчивые связи с немецкой общиной Москвы, что подтверждают документы НИОР РГБ. Его интерес к истории Германии определили и стажировки в немецких университетах.Неслучайно его диссертация была посвящена Лейбницу, в которой обнаруживаются прекрасные зарисовки по истории Германии и проявляется интерес ученого к религиозному вопросу. В статье много внимания уделено анализу неопубликованных лекций В.И. Герье по истории Реформации, конспектам лекций о древних германцах и становлении Священной римской империи. История Германии нашла отражение в частично неопубликованных публичных лекциях ученого по истории культурных идей. В целом свои размышления о Германии историк вписывал в общей контекст Новой истории, стремясь показать, как были разрушены основания средневековой жизни, какие тенденции возобладали в научном и политическом дискурсах Нового времени и какую роль в этом сыграла Германия. The article considers the peculiarities of the perception of the German history by the outstanding Russian historian of the late 19th - early 20th centuries V.I. Guerrier. The perspectives of its reception in modern Russia are characterized and the existing gaps are noted, one of which is its role in the formation of Russian historical Germanic studies. V.I. Guerrier, being a German by birth, had fairly stable ties with the German community of Moscow, which is confirmed by the documents from the Research Department of Manuscripts of the RSL. His interest in German history was also determined by internships at German universities. This is no coincidence that his dissertation was devoted to Leibniz, which reveals excellent sketches on the history of Germany and shows the scientist's interest in the religious problem. The Author gives one’s attention to the analysis of the unpublished lectures of V.I. Guerrier on the history of the Reformation, lecture notes on the ancient Germans and the formation of the Holy Roman Empire. The history of Germany is reflected in the partially unpublished lectures on the history of cultural ideas. In general, the historian introduced his reflections on Germany into the general context of World history, trying to show how the foundations of medieval life were destroyed, what tendencies prevailed in research and political discourses of the new history, and what role Germany played in it.
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Pogorelskaya, Svetlana. "DISCUSSION OF HABERMAS' ESSAY "THE DILEMMA OF THE WEST. WAR AND REVOLT" IN GERMANY." Filosofiya Referativnyi Zhurnal, no. 4 (2022): 157–65. http://dx.doi.org/10.31249/rphil/2022.04.19.
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In an essay published in April 2022, Jurgen Habermas, 92, the master of modern German philosophy, spoke out against the strengthening of militarist components in German domestic and foreign policy. But, unlike his other works, this essay was almost unanimously rejected by both the intellectual and the socio-political mainstream in Germany. What was the reason?
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Bryzhnik, Vitalii. "Max Horkheimer. Sociology at University." International Scientific Journal of Universities and Leadership, no. 17 (June 30, 2024): 172–75. http://dx.doi.org/10.31874/2520-6702-2024-17-172-175.
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A short article by Max Horkheimer, a well-known German neo-Marxist social philosopher and one of the founders of critical social theory, was published in the eighth issue of the Frankfurter Studentenzeitung, the student newspaper of the University of Frankfurt, which was published in December 1951. This text is another work of the Frankfurt thinker from his cycle of philosophical and educational works devoted to the philosophical consideration of such a spiritually influential phenomenon of German culture as the German university. Horkheimer continued his line of ideological orientation towards the concept of das Studium in German educational philosophy when he was rector of the University of Frankfurt in the early fifties of the last century. The German philosopher defined the theoretical connection that should bind together philosophy as theoretical knowledge that emancipates human consciousness from the pressure of totalitarian, ruling ideology, and sociology as a science that is able to provide society, which has embarked on the path of humanistic transformations in its environment, with relevant positive scientific and objective knowledge. The theoretical basis of Horkheimer's next philosophical and educational work, his speech "Academic Studies at University" (1952), was outlined in general terms here. The Frankfurt philosopher, ideologically relying on the tradition of German university education to cherish an educated person’s freedom from excessive social and political power, set out the German intellectual's fundamental demand to separate the socio-cultural (spiritual) space of university education from the influence of the unity of ideological components of post-totalitarian society. According to Horkheimer, this ideological unity should be overcome by a new theoretical unity - a combination of philosophy, which is characterised by the use of free subjective thinking of an individual, and sociology, which as a science cognises in an objective way. It will result in such social upbringing of young people that will lead to the beginning of humanistic socio-cultural changes in a post-totalitarian society
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Antolović, Mihael. "“World domination or ruin”. Friedrich von Bernhardi and German militarism before World War I." Issues in Ethnology and Anthropology 9, no. 4 (February 26, 2016): 1121. http://dx.doi.org/10.21301/eap.v9i4.16.
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The paper analyzes the role of militarism in the political life of Germany before WWI. By pointing out the roe of militarism in the political life of Germany at the start of the 20th century, the paper puts an emphasis on the writing of Friedrich von Bernhardi titled Germany and the next war, published in 1912. Bernhardi sought to prove the inevitability of “preemptive war” and territorial annexations in order to provide for the economic and political interests of Germany as a global force. Bernhardi legitimized his opinion by calling on social-Darwinist arguments as well as the tradition of German idealist philosophy, and claiming that war is the only means by which it is possible to sustain German culture as the highest form of “German spirit” and its most valuable contribution to humanity. Considering the high rank which Bernhardi held as a general in the German military, as well as how his attitudes fell in with German foreign policy of the period, Bernhardi’s writing represents, in a condensed fashion, an expression of militaristic ideas present in German society before WWI.
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Kryshtop, Ludmila E., and Mohammad Malla. "Spinoza in the Light of Classical and Contemporary Western Philosophy." RUDN Journal of Philosophy 26, no. 2 (June 30, 2022): 402–17. http://dx.doi.org/10.22363/2313-2302-2022-26-2-402-417.
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The article concerns the main lines of reception of the philosophical ideas of B. Spinoza. Estimates of the work of this thinker, his role and importance have undergone significant changes in the course of the development of Western European and Russian philosophical thought. It focuses on the study of the transformations occurred in the approach and nature of evaluations of the main philosophical ideas of Spinoza in the Western European philosophical space, primarily in Germany and France. At the same time, we can state that the peak of interest in the philosophy of Spinoza in these national traditions seriously diverges in time. Initially, we can talk about the predominance of interest in Spinoza’s philosophy on the part of German-speaking thinkers. For a long time, Spinoza’s philosophy was characterized as atheistic and, in connection with this, was subjected to fierce criticism. It is the German enlighteners who are credited with reviving interest in Spinoza’s philosophy at a new level. At the same time, the philosophical views of this thinker not only cease to be assessed as atheistic, but are sometimes perceived in the exact opposite way - as imbued with genuine religious faith. F. Schleiermacher can be considered here as a striking example of such an approach to Spinoza’s philosophy. In the future, interest in Spinoza’s philosophy was maintained in the German-speaking philosophical space due to the reception of his ideas by Hegel, Feuerbach, and Neo-Kantians. In French-language philosophy, interest in Spinoza wakes up much later - in the middle-second half of the 20th century, which is associated primarily with such name as Deleuze. However, this “French Renaissance” of Spinoza’s philosophy can be considered as no less significant than the Renaissance of the age of German Enlightenment. It was “French Spinozism” that brought the study of Spinoza’s philosophy to the international level, significantly expanding their conceptual framework.
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Horkheimer, Max, and Vitalii Bryzhnik. "Philosophy and University Studies." International Scientific Journal of Universities and Leadership, no. 16 (December 29, 2023): 189–99. http://dx.doi.org/10.31874/2520-6702-2023-16-189-199.
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The German social philosopher, educator, and founder of critical social theory Max Horkheimer wrote his work ‘Philosophy and University Studies’ as a speech delivered on August 6, 1948, at the University of Frankfurt before returning from emigration to the United States to post-war West Germany. A year later, after Horkheimer was reinstated as Director of the Institute for Social Research, this text was first published in the fourth issue of the ‘Frankfurter Hefte’. In this work, with which the German philosopher began a cycle of his philosophical and educational works, he continued the previous theme of the book ‘Dialectic of Enlightenment’ (1947), which, published in collaboration with Theodor W. Adorno, has the character of a programmatic socio-philosophical work of post-war critical theory. Horkhamer’s critique of the ideological elimination of the phenomenon of Western individual, which he made in his post-war article ‘Authority and the Family in Modernity’ (1947-1949), also found its theoretical continuation here. Following the theoretical essence of the ‘Dialectic of Enlightenment’, the Frankfurt philosopher identified one of the factors negative for the humanistic socio-cultural development of Western European society, which historically led to the humanitarian catastrophe of the Nazi ideology carriers domination, the theoretical knowledge that has powerfully eliminated the presence of customary principles of moral coexistence in Western society. The author also noted the process of ideological abolition of the social significance of the individual’s activity as a phenomenon of Western culture. Philosophy, primarily as a producer and carrier of abstract meanings, including humanistic ones, ideologically significant for normal social life, because of the social alienation caused by such a theory and society, has lost the opportunity to be a significant knowledge for both Western European society and university education as a common tool for this culture to educate the Western personality. In order to renew the spiritual forces of social life and turn the course of history towards humanised change, it was proposed to bring to the forefront of the renewed university education the power of personal critical thinking, the ability to foster which social power could not completely destroy in philosophy because of its traditionally inherent spiritual resilience.
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Olivier, Abraham. "CONTEXTUAL IDENTITY: THE CASE OF ANTON AMO AFER." Phronimon 16, no. 2 (January 29, 2018): 58–77. http://dx.doi.org/10.25159/2413-3086/3818.
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What does it take for a person to persist through the various changes that he or she undergoes in the course of a lifetime? Consider the case of Anton Wilhelm Amo. Assumed to be born in Ghana in the first half of the eighteenth century, Amo was brought to Germany at the age of three or four, where he was reared by a German Duke. He obtained degrees in the natural sciences as well as philosophy, and became the first black philosophy professor in Germany. Wiredu argues that Amo was an African and a philosopher, therefore, he was an African philosopher. Amo returned to, what Wiredu calls, “homeâ€, “to his motherlandâ€, after more than forty years. Could he have felt “at home†in Ghana? Was this really to be his “motherlandâ€? Was Amo actually German or rather deep down Ghanaian? Who was Amo really? Amo’s is no rare case in our time of globalisation. This is reflected by a large number of discussions on migration, immigration, interculturalism and multiculturalism across the globe. Philosophically these questions are typically treated as questions of personal identity. The case of Amo seems to pose above all one particular and persistent traditional philosophical question: What fact about a person such as Amo makes that person the same person through the various changes that he or she undergoes in the course of a lifetime? This paper considers possible responses to this question by comparing concepts of narrative, experiential, communal, cultural and placial identity, and offers an alternative, contextual identity.
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Rezvykh, Tatyana Nikolaevna. "German-Russian Philosophical Dialogue: God and the World in S. Frank and M. Scheler." Philosophy of Religion: Analytic Researches 5, no. 1 (2021): 68–83. http://dx.doi.org/10.21146/2587-683x-2021-5-1-68-83.
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The commonality of views of S. Frank and M. Scheler on the question of the relationship between God and the world is based on the fact, that both philosophers relied on the ideas of Platonism and German mysticism. Both philosophers were convinced of the existence of a spiritual identity between Russia and Germany. This affinity is expressed in the reception of the mystical worldview. The article examines the views of Scheler and Frank on the development of Russian and German cultures. The article examines Frank's point of view on the existence in Europe of a single “eternal philosophy” that goes back to Platonism and Eastern Patristics. This philosophy, according to Frank, is the main line of philosophy in Europe and Russia. Frank continues the tradition of Neo-Platonism, medieval German mysticism and mysticism of German classical philosophy (Baader). God, according to Frank, is an incomprehensible fundamental principle of being. The creation of the world is the revelation of the inner life of God. In a later book “The light shineth in darkness” Frank doubts the omnipotence of God, but does not renounce the idea of the existential unity of God and the world. God as Spirit reveals “weakness” in the world. Frank's position is panentheism. Scheler, like Frank, is associated with Neoplatonism and German mysticism (Schelling). Scheler’s world and God are in close connection. God becomes a personal God in the process of creating the world. Like Frank, Scheler comes to the conclusion that the spiritual principle has no power over the vital principle. His position should be characterized as pantheism. Thus, Frank and Scheler act as followers of the mystical doctrine of the direct connection between God and the world. In their worldview, neoplatonic mysticism, German mysticism and Christianity are united into one whole.
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Terletsky, Vitalii. "Research of German Classical Philosophy at the Institute of Philosophy." Filosofska dumka (Philosophical Thought) -, no. 4 (December 10, 2021): 38–54. http://dx.doi.org/10.15407/fd2021.04.038.
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The article analyzes the work of the staff of the Institute of Philosophy of the Academy of Sciences of Ukraine, which relates to the study of German classical philosophy. Ideologically unbiased studies of German idealism at the Institute became possible only after it was headed by Pavlo Kopnin. The Taras Shevchenko University of Kyiv became the center from which all researchers of German idealism emerged in the first half of the 1960’s. At first more attention was paid to Hegel’s philosophical system, which was reflected in the monograph of V. Shinkaruk (1964). In the mid-1970’s, Kant’s critical philosophy came to the fore, various aspects of which were analyzed in the collective monograph “Critical Essays on Kant’s Philosophy” (1975). In the early 1980’s, researchers engaged intensively in Feuerbach’s “anthropological materialism” by publishing the collective monograph “Essays on Feuerbach’s Philosophy” (1982). The works and ideas of Hegel, Kant and Feuerbach were the main subject of attention of researchers at the Institute, which was reflected in numerous publications in the journal “Philosophical Thought”. Instead, Schelling’s philosophical systems, and especially Fichte’s, remained almost neglected until 1991.
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Elon, Daniel. "Salomon Maimons Maimonides-Rezeption im Kontext seiner Auseinandersetzung mit Kants Konzept der Dinge an sich1." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 20 (December 31, 2017): 117–34. http://dx.doi.org/10.1075/bpjam.00006.elo.
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Zusammenfassung The 18th century philosopher Salomon Maimon, who originated from a small village in Eastern Europe and who, despite having been destined to become a rabbi at a young age, emigrated to Berlin and other German locations to study philosophy, showed a strong bond to the medieval philosopher Moses Maimonides, most obviously by his self selected surname. Besides this, Maimon’s philosophical works have been significantly influenced by the rationalistic philosophy and theology of Maimonides. Most importantly, Maimonides’ theory of divine reason, which in turn refers to Aristotle’s Metaphysics, is incorporated into the philosophy of Maimon, who decisively transformed this conception into his own notion of an infinite intellect. In this article, it shall be demonstrated that Maimon uses this concept, derived from Maimonides’ thought to a large extent, yet significantly differing from it in important aspects, to argue against Immanuel Kant’s critical philosophy: At first by rejecting the Kantian dualism of sensibility and intellect, then by trying to uncover Kant’s notion of the thing in itself as meaningless and eventually by trying to eliminate this notion from the system of transcendental philosophy in general. To present this specific constellation of argumentation, at first Maimon’s reception of central Maimonidean thoughts shall be examined in a strongly selective manner. In a second step, the application of these thoughts to the difficulties of Kant’s philosophy by Maimon has to be drafted. By inquiring the multifaceted relation of Maimon to the medieval philosopher in these important aspects, Maimonides’ particular relevance for German philosophy in the late 18th century shall be revealed.
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Ferreira de Barros, Matheus, Marco Pavanini, and Pieter Lemmens. "Peter Sloterdijk’s Philosophy of Technology." Technophany, A Journal for Philosophy and Technology 1, no. 2 (May 13, 2023): 84–123. http://dx.doi.org/10.54195/technophany.13602.
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In the present work, we aim to expose the central tenets of the philosophy of technology which underlines the work of the German philosopher Peter Sloterdijk. Beginning from his early works and also mapping his philosophical influences, we show how he incidentally started theorising technology while still profoundly engaged with critical theory in the 1980s, but along the 1990s, passed through an anthropological turn, which made possible a concept of technology that has its foundations in both Heidegger’s existential philosophy and German philosophical anthropology in general, but also emphasising the long biological-evolutionary process of the human species itself. This perspective then enables us to highlight a powerful philosophical techno-anthropology that deals with the genesis of the human as sphero-poietic species having evolved into a biosphero-poietic geoforce and the future planetary challenges put in front of us by the Anthropocene. With this, we aim to contribute to current debates in the philosophy of technology, offering a techno-philosophical reading of an (in our view) decisive and yet under-explored author in this field.