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The article analyzes the main work of Arthur Schopenhauer, "Die Welt als Wille und Vorstellung", in commemoration of its bicentennial. It highlights the lack of a critical edition of the work and discusses the different existing editions. It also mentions the influence of philosophers such as Plato, Kant, and the Upanishads on Schopenhauer's thinking. Additionally, it addresses the reception and influence of Schopenhauer in 19th-century German philosophy, as well as his focus on natural science and scientific research. The article offers different perspectives and detailed analysis on Schopenhauer's philosophy in topics such as metaphysics, aesthetics, ethics, and philosophy of religion. It also discusses Schopenhauer's relationship with St. Francis of Assisi and analyzes his reception in Brazil and Italy, his relationship with Modernity, and his life in Frankfurt. The compilation offers a contemporary view of Schopenhauer's ideas and is recommended for those interested in his work. [Extracted from the article]

Mark Textor's book, "The Disappearance of the Soul and the Turn against Metaphysics: Austrian Philosophy 1874–1918," explores the development of empirical psychology in German philosophy. The book traces the evolution of psychology from a science of the soul to a science without soul, substances, or metaphysics. The author examines the rejection of the soul by philosophers such as Franz Brentano, Wilhelm Wundt, and Ernst Mach, and the emergence of new concepts like intentionality and neutral monism. The book also delves into the debates surrounding the subject, judgments, and the limits of knowledge. While the book is comprehensive and well-structured, it is limited to the period of 1874-1918 and does not cover Ludwig Wittgenstein and the Vienna Circle. [Extracted from the article]

Copyright of Revista de Filosofía (0185-3481) is the property of Universidad Iberoamericana Cuidad de Mexico and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In I African Metaphysics, Epistemology and a New Logic i , Jonathan O. Chimakonam and L. Uchenna Ogbonnaya investigated the idea of metaphysics and epistemology from the African place. Cham: Palgrave Macmillan, 2021. In chapters 3-5, Chimakonam and Ogbonnaya interrogate, respectively, the consolationist philosophy of [1], the I uwa i (world, or globe) ontology of Pantaleon [11] and [3] I ibuanyidanda i (complementarity). [Extracted from the article]

Copyright of Phenomenological Studies / Phänomenologische Forschungen is the property of Felix Meiner Verlag GmbH and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article explores one of the aspects of Heidegger's existential analytic - everyday dealings with ready-to-hand equipment (tools). The author's aim is to analyze the phenomenon of equipment in a broader perspective to widen the borders of everyday being-in-the-world characterized by routine nonthematic dealings with things that distract man from his true being. The author claims that in everyday use man discovers only functionality of equipment which cannot be considered its genuine grasp. The actual knowledge of things is accessible mainly to their creators for whom they are not ready-to-hand tools but the aim of their thematic investigative thought. The concrete notion of a thing is developed by those who know the origin and formation of things. Accordingly, Dasein's everyday concern for the world is not the primary mode of being-in-the-world. The primary one is the master's non-daily creative work in his being-in-the-world which allows him/her to discover true being of things. [ABSTRACT FROM AUTHOR]

The origin of the idea of inner sense in the early Schelling’s philosophy represents a specific cognitive way which has the aim to make the concept of clear philosophical cognition. In the frame of German classical philosophy, the idea of inner sense has an absolute enlightening character in which we found references from Kant’s and Fichte’s philosophy. We reveal the deep metaphysical evidence of the idea of inner sense as an a priori necessity of pure thinking with the help of these paradigmatic relations. [ABSTRACT FROM AUTHOR]

This article examines the fragment on homo-mensura by Protagoras, first by summarizing its possible interpretations, then by presenting the respective and antagonistic positions of Nietzsche and Heidegger. Heidegger, against Nietzsche, places the fragment on an ontological and Platonic background, where measurement is only possible from the ontological opening that precedes it. This interpretation has its historical and philological legitimacy. But Nietzsche understands the fragment as entirely irreducible to Platonism: Protagoras (with Thucydides) conceived knowledge as the study of psychological types, not according to a stable epistemic norm, but according to the variations in intensity that affect every psyche but also every social community. I draw on this last intuition to defend what seems to me to be the richest interpretation of the fragment of the homo-mensura, based on the remarks of Eugène Dupréel – a social and normative interpretation in which Protagoras is the thinker of a praxis (medicine, politics...) which, in a given situation and community, is capable of improving the subjective impressions of the greatest number.

The recent translation of the philosophical work of Ferdinand Ulrich has the potential to make a significant contribution to the ongoing debates about the role of metaphysics in theology. Together with D. C. Schindler's Companion, this difficult book is made more accessible. While Ulrich's Homo Abyssus generates sophisticated and nuanced responses to various forms of post‐ or anti‐metaphysical theology (especially those in the wake of Heidegger), perhaps its greatest contribution is an altogether more humane way of pursuing metaphysics. [ABSTRACT FROM AUTHOR]

The German philosophy has an international presence since the 17th century until the 20th century. Thanks to German philosophy, multiple critical movements have emerged that have encouraged the use of human reason to change the actual reality. It was also established to build a scientific, moral and educational movement that was the basis for changing traditional methods of education and replacing them with analytical and critical approaches looking for the remote reasons of the educational problems. By means of the modern German philosophy of the philosophers of modern philosophy of Germany, the researcher additionally explained the influence of the meta- thinking approach on the learning process which is derived through the critical analysis of these philosophies. Findings The study concluded the importance of Meta- thinking of modern German philosophy in the field of education. And its importance in enlarging the perception of the students, and its importance in increasing the learners’ abilities of creativity and respecting the cultural diversity through the meta-thinking, Also the importance of thinking about the future through new methods of seeing the future and prediction, Moreover the necessary of rooting the past experiences, the educational thoughts and utilizing the educational and philosophical trends. [ABSTRACT FROM AUTHOR]

The article informs on the origin of ontology. It mentions about the works of Jacob Lorhard in which he used the word ontologia even earlier, and it appeared in the title of his philosophical treatise. It also mentions metaphysics in Johannes Clauberg's conception, studies not the being but the intelligible, as in the most general object of the intellect.

The following article highlights some features of the German Pessimism in the 19th Century. It shows that Schopenhauer associated pessimism with the question of value, giving thus a theoretical framework to what, until then, was more like an emotional dissatisfaction with life. The second part of the article presents a series of German thinkers who tried to answer the Schopenhauerian challenge. [ABSTRACT FROM AUTHOR]

In his treatise On General Speculative Philosophy, J. N. Tetens sets out to justify the possibility and necessity of metaphysics as a general speculative science. His primary objective is to defend metaphysics against the opponents, the most serious of which, in Tetens’s opinion, is D. Hume. In this connection, Tetens sharply criticises traditional empiricism and develops a new perspective on experience and the bases of its certainty. The main target of his critique is ‘popular philosophy’, which appeals to common understanding; he seeks to defend it from the criticism of systemic knowledge in general and metaphysics in particular. In the argument between the advocates of the Leibniz-Wolff geometric philosophy and their opponents — enlighteners-eclecticists and pietists, Tetens manages to take a neutral position conducting a synthesis of the British observingphilosophy, French ‘reasoning philosophy’, and the Leibniz-Wolff ‘geometric philosophy’. Tetens attempts to show the limitedness of common understanding and the supremacyof scientific reason. In this relation, he is an advocate of the Leibniz and Wolff’s philosophy oriented towards the ideal of scientific reason. He identifies to major branches of metaphysics: intellectual metaphysics based on internal experience and dealing with incorporeal entities and the ‘philosophy of the corporeal’ dealing with the things corporealand their properties (physics, mathematics, etc.). Both branches of metaphysics require a common basic science, which would define their status of theoretical sciences. Tetens calls such science ‘transcendental philosophy’, since its notions are transcendental. Having rejected reductionism and the related metaphysical premises of traditional empiricism, Tetens creates the framework for a new, phenomenological methodologyaimed at such study of consciousness that would exclude attitudes based on the prejudices of the metaphysical and common understanding.

One of the trademarks of Nicolai Hartmann's ontology is his theory of levels of reality. Hartmann drew from many sources to develop his version of the theory. His essay 'Die Anfänge des Schichtungsgedankens in der alten Philosophie' (1943) testifies of the fact that he drew from Plato, Aristotle, and Plotinus. But this text was written relatively late in Hartmann's career, which suggests that his interest in the theories of levels of the ancients may have been retrospective. In 'Nicolai Hartmann und seine Zeitgenossen,' Martin Morgenstern puts the emphasis on contemporaries of Hartmann: Émile Boutroux, Max Scheler, Heinrich Rickert, Karl Jaspers, and Arnold Gehlen. But there is another plausible source for Hartmann's conception of levels that has so far remained overlooked in the literature. Hartmann studied with and was influenced by Nikolai Lossky. Lossky has a theory of levels that he adopted from Vladimir Solovyov. Solovyov presents his theory of levels, among other places, in Oпpaвдaнie дoбpa ( Justification of the Good) (1897), where he says that the five principal stages of the cosmogonic process of ascension toward universal perfection, which are given in experience, are the mineral or inorganic realm, the vegetal realm, the animal realm, the realm of natural humanity, and the realm of spiritual or divine humanity. This theory appears to bear significant similarities with the theory of levels of reality that Hartmann will develop a few decades later. Solovyov was widely read in Russia and it would be unlikely that Hartmann was not at least minimally acquainted with his work. Chances are that Hartmann came into contact with it in some details. An intellectual lineage could thus likely be traced from Hartmann back to Solovyov. In this paper, I document and discuss this possible lineage. [ABSTRACT FROM AUTHOR]

Schelling's 1809 Freiheitsschrift (Philosophical Investigations into the Essence of Human Freedom), perhaps his most widely read work, presents considerable difficulties of understanding. In this paper, I offer an interpretation of the work in relation to Kant. My focus is on the relation in each case of their theory of human freedom to their general metaphysics, a relation which both regard as essential. The argument of the paper is in sum that Schelling may be viewed as addressing and resolving a problem which faces Kant's theory of freedom and transcendental idealism, deriving from the challenge posed by Spinozism. One major innovation in Schelling's theory of human freedom is his claim that it presupposes the reality of evil. I argue that Schelling's thesis concerning evil also provides a key to the new and highly original metaphysics of the Freiheitsschrift. The relation of Schelling's theory of freedom to his general metaphysics is therefore complex, for it goes in two directions: the metaphysics are not simply presupposed by the theory of freedom but are also in part derived from it. These new metaphysics also, I argue, allow Schelling to resolve a problem which his own earlier Spinozistic system had left unresolved. [ABSTRACT FROM AUTHOR]

The discussion is a response to Dews on the question of how Schelling's Freiheitsschrift should be interpreted. It falls into two halves, the first defending my interpretation, and the second expanding on the case that Dews makes for the unavoidability of metaphysics in the theory of human freedom, with which I am in full agreement. The main criticism that Dews makes of my reading is that the argument I attribute to Schelling concerning the metaphysical significance of evil rests on Kantian assumptions regarding the existence of pure practical reason, which Schelling rejects. I argue that, though certainly matters are more complicated than my earlier discussion made them seem, Schelling remains sufficiently close to Kant for the argument I attribute to avoid inconsistency. In the second half I raise what I claim to be a neglected but important question: Why is the legacy of classical German philosophy not regarded as significant for contemporary discussion of human freedom? My answer in brief is that the concept of freedom has undergone a profound contraction. In this context I also try to define more precisely what is distinctive of Schelling's view of human freedom. [ABSTRACT FROM AUTHOR]

This article presents a discussion on the re-signification and overcoming metaphysics that makes Martin Heidegger, connecting mentioned overcome to the epistemological developments of the paradigm of the complexity of the French intellectual Edgar Morin. In this sense, it tries 1) exposing the affairs of this work about metaphysical thinking that makes the German philosopher in the light of the history of Being and 2) connect your final agenda to the paradigmatic moraniana, trying to prove that in the thinking this author, there is an important heideggeriana mark not load manifest, in the work with concepts such system, identity, time, Dasein, among others. [ABSTRACT FROM AUTHOR]

Kant’s claim in the Subjective Deduction that we have multiple fundamental mental powers appears to be susceptible to some a priori metaphysical arguments made against multiple fundamental mental powers by Christian Wolff who held that these powers would violate the unity of thought and entail that the soul is an extended composite. I argue, however, that in the Second Paralogism and his lectures on metaphysics, Kant provides arguments that overcome these objections by showing that it is possible that a composite could ground the unity of thought, that properties are powers and therefore the soul could possess multiple powers, and the soul is a thing in itself so it cannot be an extended composite. These arguments lend additional support to the attribution of multiple mental powers to us in the Subjective Deduction. [ABSTRACT FROM AUTHOR]

Copyright of Renaissance & Reformation / Renaissance et Réforme is the property of Iter Canada and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The author discusses the mutual discovery between Chinese philosophy and German philosopher Martin Heidegger. He outlines that one of the ways to overcome the instrumentalist domination of modern Western metaphysics is for Heidegger to decide to pursue the phusis of Being as stemming from the origins of Greek philosophy. He also cites the adoption of method of comprehensive observation where the whole nature will be able to exercise his creative talent of doing and thinking.

Highlights: [•] Highlights the importance of Wolffian teleology for understanding Kant’s teleology. [•] Wolffian teleology and physiology are based on theology. [•] Rationalist philosophers could not reconcile teleology with eighteenth-century biology. [•] Kant demarcated biology and theology. [•] Kant attempted to reconcile teleology with eighteenth-century biology. [Copyright &y& Elsevier]

El artículo discurre sobre el filósofo alemán Immanuel Kant y sus ideas acerca de las leyes prácticas y la razón pura. El autor comenta sobre la relación entre su filosofía y las normas morales y describe su obra "Fundamentación para una metafísica de las costumbres." También se considera la influencia de la filosofía kantiana.

I argue in my paper that, when the “twofold standpoint,” in terms of which Kant undertakes to set metaphysics upon the revolutionary path of critical reason, is truly assessed, we discover that the fundamental distinction that he makes between subject and object, between thinking (together with desiring and willing) and knowing, between thinking the thing in itself and knowing objects of possible experience, or between freedom and nature, recapitulates the ontological argument demonstrating the necessary relationship between thought and existence. [ABSTRACT FROM PUBLISHER]

Copyright of Socialinių Mokslų Studijos is the property of Mykolas Romeris University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article discusses the trend in German philosophy of egoistic voluntarism whereby metaphysical theory finds its limitations within a nationalistic pro-German framework according to the scholar George Santayana. The author focuses on the philosophy of Gottfried Leibniz, Arthur Schopenhauer, Richard Wagner, Friedrich Nietzsche, and Martin Heidegger. Topics include the impact of this type of metaphysical thinking on the German dictator Adolf Hitler, Nazi ideology, and theorist Alfred Rosenberg.

This article inquires into that which articulates the two texts brought together by Heidegger in Identity and Difference. It sets out from the indications provided in the Preface of the work concerning the "harmony" that reigns between what is at stake at the heart of the two texts, namely what Heidegger respectively calls the Ereignis (event of appropriation) and the Austrag (reconciling difference). The understanding of this harmony makes it possible to approach that which unveils itself as the articulation of Being, but in so doing also raises the difficult problem of the very possibility of thinking Being setting out from its essential withdrawal. [ABSTRACT FROM AUTHOR]

The article examines the influence of German philosopher Abraham Calov on fellow German philosopher Immanuel Kant's evaluations of Aristotelian and Scholastic teachings. More specifically, the author investigates Calov's role in shaping Kant's philosophical understandings of metaphysics and transcendental philosophy. Kant's ontological thought on the notions of being and nothingness are also outlined, as well as his epistemological system of architectonics. In order to account for this alleged influence, the author explains the teaching of Calov's work in German universities.

The article presents information on the implementation of a linguistic analysis against metaphysics by Friedrich Nietzsche, a German philosopher. It states that language is considered as a historical structure of thinking and plays a major role in cognitive synthesis. In the second half of the 19th century, Nietzsche referred to linguistic philosophers so as to sustain his position. The works of Immanuel Kant, a German philosopher, and Alexander von Humboldt, a Prussian philosopher, grabbed attention to the facts that were hidden by the language.

Understanding Coleridge’s understanding of Spinoza has been a major difficulty for scholars interested in Coleridge’s philosophical engagements. The issue is of unrivalled importance because the figure of Spinoza was absolutely central to German thought in the period, so that without understanding the tensions at work in Coleridge’s understanding of Spinoza it is impossible to do full justice to the complexity of his engagements with German idealism. Thomas McFarland’s account in Coleridge and the Pantheist Tradition relies on a distinction between two types of philosophy; the philosophy of the “It is,” and the “I am,” and locates Spinoza as the prime exemplum of the “It is.” However, the figure of Spinoza was hotly contested in the period, and many understood Spinoza in a quasi‐mystical light, refusing to see him as a materialist “it is” thinker, so that to read him in this way is to beg the very question of the Pantheismusstreit. In this essay I argue that Coleridge’s difficulty with Spinoza was not that he was torn between two ways of doing philosophy, of which Spinoza represented one, but rather that he was torn between multiple ways of understanding Spinoza that were left in intractable tension. The double‐vision that Coleridge was tormented by; the tension between the “one life” (The Eolian Harp) and the “inanimate cold world” (Dejection), is derived from this fundamental tension. [ABSTRACT FROM AUTHOR]

Western philosophy since Kant has been essentially operating within a Kantian anti-metaphysical paradigm. German-language philosophy, and a fortiori Husserl's phenomenology, is no exception to this. Here I argue that despite his putative eschewal of metaphysics in the phenomenological reduction or epoché Husserl deploys an ontological, even fundamental ontological, vocabulary and may be read as a metaphysician malgre lui. To the extent to which this interpretation is viable, one escape route from the critical paradigm would seem to be opened up. [ABSTRACT FROM PUBLISHER]