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The present article demonstrates the philosophical gains Arthur Schopenhauer and Karoline von Günderrode derive from the Western conceptions of individuation they read into Indian thought. Schopenhauer represents much of 19th‐century German Orientalism—including that of Herder and Friedrich Schlegel—insofar as his Idealism focuses upon Indian "antirealism" or the view that contrasts the unreality of finitude with a higher, ultimate reality. In particular, he subsumes all individuated forms—including individual subjectivity—under the Indian concept māyā, or "illusion" as understood by the Hindu school Advaita. Günderrode, on the contrary, privileges the Indian concept of saṃsāra, or cyclical reincarnation, which in her understanding exemplifies a then uncommon interpretation of Indian thought as "realist," or committed to the truth of appearances and the value of finitude. With regard to Hindu belief, Günderrode's conception of individuation as participation in reality therefore resonates with the materialist school of Hinduism Vaiśeṣika, as well as Advaita's directly competing school, Viśiṣṭādvaita. [ABSTRACT FROM AUTHOR]

This article contributes to the scholarly discussion of identity formation and persona by focusing on the expulsion of the German philosopher Christian Wolff from Prussia in 1723, and on the wave of printed propaganda that surrounded the event. In these writings the Wolffian philosopher was depicted as a diligent practitioner in the service of the Prussian state and as a sage in the Socratic tradition. In this interpretation the tension between socio‐political reality and claims on sagehood is used to complicate the scholarly analysis of what it meant to be and live as a philosopher in the early modern period. [ABSTRACT FROM AUTHOR]

The article presents a speech by German philosopher Ernst Cassirer which was delivered at the University of Hamburg in Germany on August 11, 1928. Topics of the speech includes the founding of the Weimar Republic, the forces that drove the French Revolution, the intellectual countermovement that started in Germany, and Immanuel Kant's philosophy.

The article describes the views of German philosophers Dietrich Bonhoeffer and Georg Wilhelm Friedrich Hegel on theology. It asserts that the claim that Hegel and Bonhoeffer employ a similar depiction of the fallen mind, derived from the scriptural account, must contend with Bonhoeffer's strong opposition to Hegel's project. Hegel reads the "representation of the Fall" in Genesis against one-sided accounts of human nature as good or evil.

The article discusses the political thought of German social critic and philosopher Waler Benjamin (1892-1940). The author argues against the perception of Benjamin as apolitical and suggests that a consistent political orientation could be discovered in his writings. Topics examined include Benjamin’s understanding of modernity, his view of historical materialism, and the figure of the Messiah in his thought.

The article examines German philosopher Theodor W. Adorno's views on the work of German philosopher Immanuel Kant. According to the author, Adorno's early work "Dialectic of Enlightenment" strongly criticized Kant and his influence on rationalism and fascism. However, the author also analyzes Adorno's positive assessment of Kant's approaches to areas such as his epistemology, moral philosophy, and aesthetic theory following World War II.

Gustav Radbruch is one of the most important German-speaking philosophers of law of the twentieth century. This paper raises the question of how to classify Radbruch's theories in the international context of legal philosophy and philosophy in general. Radbruch's work was mainly influenced by the southwest German school of Neo-Kantianism, represented by Windelband, Rickert, and Lask. Their theories of culture and value show an affirmative-holistic understanding of philosophy as a source of wisdom and meaningfulness. Kant, on the other hand, belongs more to a fundamentally different, critical camp of philosophy. Although Radbruch has incorporated Kantian Elements into his theory, he is rather a member of the affirmative-holistic camp. In the end the question will be raised as to what ought to be preserved of his philosophy. [ABSTRACT FROM AUTHOR]

Focuses on the life and works of philosopher and writer Georg Lukács in Germany. Essays and articles written by the author; Education in Berlin and Heidelberg; Works before his conversion to Marxism.

Focuses on the acceptance of the philosophy of German philosopher Georg Wilhelm Friedrich Hegel by French universities during the 19th-century. Domination of his philosophy in Germany and France; Publication and interpretation of his philosophy; Influence on political theory after World War I.

Die von der Französischen Revolution ausgelösten ersten öffentlichen Forderungen nach gleichen Rechten für die Frau in einer aufgeklärten Demokratie erhoben sich in Frankreich mit Appellen des Marquis de Condorcet und der Olympe de Gouges und fanden innerhalb eines Jahres je ein Echo in England und Deutschland (Mary Wollstonecraft bzw. Theodor Gottlieb von Hippel). Diese Stimmen verhallten zu ihrer Zeit mehr oder weniger ungehört oder doch zumindest wirkungslos und gerieten dann für lange Zeit in Vergessenheit. In Hippels Falle dauerte es ein Jahrhundert, bis seine Botschaft über die natürliche Gleichwertigkeit der Geschlechter — im Kontext der frühen deutschen Frauenbewegung und ihres Kampfes gegen das geplante Bürgerliche Gesetzbuch — auf ernsthaftes Interesse stieß. Dieser Beitrag erörtert Wesen und Rezeption des Schlüsselwerks in diesem Zusammenhang ( Über die bürgerliche Verbesserung der Frauen, 1792) im Lichteder rhetorischen Fertig- und Eitelkeiten des Autors, der im Hauptberuf Jurist und hoher preußischer Staatsbeamter war. Unentschieden bleibt, ob es sich (um eine Unterscheidung der Frauenrechtlerinnen Helene Lange und Gertrud Bäumer aufzugreifen) bei diesem Wegbereiter der deutschen Frauenbewegung um nichts als einen ‘lachenden Philosophen’ oder aber um einen wahren ‘Propheten’ handelte. [ABSTRACT FROM AUTHOR]

Gives the opinions of a group of German philosophers who emphasize the duty to speak about soil and the loss of place. Neglect of historical tradition; Local flair and self-limitation.