Search

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]

This article provides a summary of various articles that analyze the philosophical stance and contributions of Valentin Asmus, a highly respected Soviet philosopher. Asmus was influenced by his peers and teachers at St. Vladimir Kyiv University and had a strong admiration for German philosophy and Russian literature. He initially started as an idealist philosopher but later switched to Marxist dialectics, making significant contributions to Marxist Leninist philosophy. Despite facing challenges in navigating the ideological traps of the Soviet Union, Asmus aimed to maintain his intellectual dignity. The article also highlights Asmus's interpretation of historical development, his affinity for neo-Kantian traditions and aesthetics, and his interest in art and literature. It concludes by mentioning the denial of permission to translate Asmus's works due to ideological reasons. [Extracted from the article]

The paper is about the Soviet philosopher Valentin Ferdinandovich Asmus (1894–1975) and his criticism of the fascist and Nazi appropriation of Hegel's philosophy. The status of the Hegelian legacy was very controversial in Marxism-Leninism throughout the Stalinist era. Unlike the majority of Soviet academics of this time, Asmus did not recognize any valid intellectual legacy at the base of German fascism. Asmus heavily criticized attempts to portray Hegel as a pro-fascist thinker. When many Soviet philosophers defended only the method, dialectics, Asmus defended Hegel's social and political views as humanistic and liberal. The first part of the article describes the "official" Soviet philosophy within the context of which Asmus had to act. The second part offers a comprehensive analysis of the criticism of Hegel's fascist interpretation in Asmus' Fascist Falsification of Classical German Philosophy (1942). [ABSTRACT FROM AUTHOR]

Immanuel Kant is rarely appreciated for his contributions to public philosophy. This is unsurprising, given his dry, technical style, criticism of the popular German philosophy movement, and prolonged silence on religious topics following censorship threats from Frederick William II. Yet Kant's underappreciation vis-à-vis public philosophy is curious: Not only was he a vocal supporter of the early French Revolution, but he also said much on the public and political value of enlightenment. These ideas come across indirectly in his systematic writings and explicitly in writings for the learned public. This paper focuses on the question as to whether Kant should be viewed as a public philosopher, drawing from recent contributions in Kant scholarship to argue for the affirmative, though in an admittedly qualified sense. [ABSTRACT FROM AUTHOR]

Paradigm shift in the understanding of China is an inevitable result of intellectual and social changes. A history of the Western conception of China is a history of paradigm shift. As the driving force behind the European mainstream thought, Leibniz, Hegel and Jaspers, representatives of German philosophy, approached China with the spirit of the times, which one can still feel today. None of the three philosophers is a sinologist, but all of them brought China into their philosophical framework. The study of the paradigm shift in their understanding of China is valuable for our comprehension of the transformation of China image in the West. Obviously, these German thinkers studied China not out of the purely sinological interest, but the questions they raised when comparing Chinese thought and Western thought and their problem awareness in the face of Chinese thought still worth our attention today. [ABSTRACT FROM AUTHOR]

(c) Finally, Hannah Arendt and the New School are the most important chapter in Dick's philosophical career. This combination I of i generosity in the interpretation of meaning and of I strictness i in questions of truth characterizes the quality of Dick's philosophical work. It was nearly 50 years ago when Dick called me for the first time and invited me to come over to Haverford for a discussion. [Extracted from the article]

In this article, 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 formulate—starting from Sloterdijk’s work—a powerful philosophical technoanthropology that deals with the genesis of the human as a sphero-poietic species having evolved into a bio-sphero-poietic geoforce and with the future planetary challenges put in front of us by the Anthropocene. We thereby aim to contribute to current debates in the philosophy of technology, offering a techno-philosophical reading of an (in our view) decisive and yet underexplored author in this field. [ABSTRACT FROM AUTHOR]

experiments based on multilevel computer simulations, which are becoming widespread today in scientific research practices, are forcing philosophers of science to shift the focus of attention from traditional concepts of scientific experiments to a fundamentally new methodology for designing, setting up and conducting an experiment. The computational power of modern high-performance clusters, which allow the creation of unique computer simulations of target systems and environments in which an experiment is affected, inspire various specialists to investigate the status of such experiments, their epistemological value and ontological consistency before field, laboratory and thought experiments. Some philosophers, imbued with the technological capabilities of computing systems, dare to pose fundamental questions about the nature of knowledge, thinking and ontology. The author of this article, hoping and striving to contribute to this type of research, will attempt to provide a relevant description of the conceptual methodology for developing computer simulations for conducting scientific experiments based on the fundamental work of the founder of German classical philosophy, I. Kant. In the first part, the methodological basis of the development of simulations concerning transcendental aesthetics is deduced, in the second with transcendental analytics and in the third, the limits of the ontology of computer simulations of scientific experiments are revealed following the Transcendental philosophy. [ABSTRACT FROM AUTHOR]

The article is devoted to the typology of values in social work, and analyzes all forms and components of values as a whole system in harmony. There are also comments on the hierarchy of values in social work. The concept of "dignity" was introduced in the 60s of the XIX century by G. Cohen1 and Fotse2. R. Lotse divided the world into three spheres: The article is devoted to the typology of values in social work, and analyzes all forms and components of values as a whole system. There are also opinions about the hierarchy of values in social work. a) general laws - a necessary area of truth; b) the field of evidence, objects and images of reality; c) the realm of values, that is, the idea of goodness, beauty and holiness. On this basis, the study of axiology in German philosophy began. At the beginning of the twentieth century, the French philosopher P. Lapi3 coined the term "axiology" to describe the theory of values. ("axios" - "science", "logos" - "doctrine") and today there is a special science of axiology, which teaches about values. Value is an integral part of the spirituality of man and society, a concept used to express the value of events, happenings, processes, situations, qualities, requirements and procedures in the world4. Value also reflects the value and importance of events, social relations, traditions, spiritual and material wealth. [ABSTRACT FROM AUTHOR]

This article aims to elucidate Patočka's impact on contemporary Czech philosophy. As a preliminary, it presents Patočka's general conception of the possible impact of philosophy as such. It seems that for Patočka, the clarifying function of philosophy was the most relevant, much more than its possible capacity to stimulate objective or social processes. It then explains what impact Patočka himself expected from his own activity as a philosopher. Here we can see that his main concern was to pass on the great philosophical tradition neglected by Czech intellectuals, primarily ancient philosophy and German Idealism. Finally, it sketches the impact of Patočka's writings and lectures that can actually be seen today in Czech philosophy—in the study of ancient and Classical German Philosophy, in new philosophical conceptions inspired by him, in phenomenology, and in debates about modern Czech history. [ABSTRACT FROM AUTHOR]

The article considers the anthropological aspects of the philosophical heritage of the famous German philosopher P. Sloterdijk. On the basis of learning of the work of the philosopher "You must change your life", there were highlighted and analyzed the key concepts, with the help of which it is realized the deployment of the theoretical construct "care of the self." These are such concepts as "teacher", "mentor", "tutor", "school", "identity", "vertical stress", "Philosophy ", "habit." It develops the idea that the philosophy of P. Sloterdijk appears in its practical incarnation in the techniques anthropotechniques. Previous attempts to change the world have failed, says Sloterdijk. Moreover, if practices do not work, theory must look for other solutions. Sloterdijk turns to ancient philosophical thought, to Buddhism, to the techniques of meditation and asceticism, to the masters of modern literature, to reflections on contemporary sports culture. These considerations of P. Sloterdijk acquire special value and relevance in view of the fact that the modern Ukrainian education system, continues to cultivate the training of highly specialized specialists, subjects of production, not their own life activities. [ABSTRACT FROM AUTHOR]

Copyright of Anales del Seminario de Historia de la Filosofía is the property of Universidad Complutense de Madrid 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.)

Copyright of Annals of Philosophy / Roczniki Filozoficzne is the property of John Paul II Catholic University of Lublin, Faculty of Philosophy 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.)

Copyright of Lessing Yearbook is the property of Wallstein Verlag 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.)

We want to indicate, in this text, an alternative way of reading and understanding the Hegel's Phenomenology of spirit. With regard to anthropological-existential reading by Alexandre Kojève and Jean Hyppolite, we agree with Adorno that Phenomenology is not an archetypal history of the human towards the philosopher, nor does it deal with the passage from a common non-philosophical consciousness to the philosophical consciousness itself. Phenomenology's object would be philosophy itself. Not philosophy in general, but philosophy as German idealism conceives it. [ABSTRACT FROM AUTHOR]

The article analyzes the works of a representative of Hegel’s German philosophy in the philosophical heritage of ukrainian philosophers V. I. Shynkaruk, P. Kopnin and M. Bulatov. Ukrainian philosophers in their philosophical activity repeatedly relying on the dialectical method turns to research anthropological and ideological problems. In their works through the dialectic are covered problems of human, the dialectic of his material and spiritual being, worldview and culture. [ABSTRACT FROM AUTHOR]

The paper Hamann and Herder on Metacriticism. A Contribution to the History of Concepts deals with a general context of the origin and extension of the neologism "metacriticism". The history of this term begins in 1784 when German writer and philosopher J. G. Hamann used it to name his conception of Immanuel Kant's Critic of Pure Reason. However, Hamann provided only a brief framework of the conception of metacriticism. The task to elaborate the whole theory was undertaken by J. G. Herder, who published two-volume work Verstand und Erfahrung. Eine Metakritik zur Kritik der reinen Vernunft in 1799. Here begun a long-term conflict in German philosophy about the conception of metacriticism, about Herder's controversial criticism of Kant and generally about the task of critical philosophy. Modern research shows that there are series of impulses in Hamann's and Herder's theory of metacriticism which influenced the development of German idealism philosophy. Attached to this paper is the translation of Hamann's very first text in which the term metacriticism occurred. [ABSTRACT FROM AUTHOR]

While Husserl himself took to the task in delivering patriotic lectures for war participants on "Fichte's Ideal of Humanity", Max Scheler became one of the most important authors associated with the so called Kriegsphilosophie, writing and lecturing extensively on the "Genius of War." Thus, in order to tackle the fundamental task of phenomenology, namely of accounting for sense-formation, one has to peek in, gain a "constructive intuition" (Schnell quotes Fink's term of konstruktive Anschauung), or a depiction (Bild) of the workings of anonymity itself. In another place in the book, Schnell emphasizes the necessity of clearly separating Reduktion from Induktion, leading-in, since the former opens up the field of transcendental subjectivity, whereas the latter leads into the domain of pre-subjective sense-formation (122). [Extracted from the article]

The Zhanguoce School emerged in 1940 and actively responded to the crisis caused by the Sino-Japanese War. The cultural morphology of Oswald Spengler (1880–1936) inspired most of the leading Zhanguoce scholars to reflect on the culture, history, and status quo of China. They believed that China was suffering from a total war with world superpowers and that it was in a new Warring States epoch; they thus advocated radical cultural reform as a necessary condition for victory and invoked Nietzschean philosophy to champion heroism and power. However, He Lin 賀麟 (1902–92), a philosopher in this school, looked to Georg Wilhelm Friedrich Hegel (1770–1831) and Johann Gottlieb Fichte (1762–1814) for different theories of cultural reform and history. This article examines He's integration of the philosophies of Hegel and Fichte into his cultural and historical thought. Based on the Hegelian notion of Spirit, He rethought the nature of culture and the relationship between Chinese and Western cultures; he also interpreted history by comparing the historical theories of Hegel and Wang Fuzhi 王夫之 (1619–92). Furthermore, He investigated individual realization with reference to Fichte and repudiated radical heroism. [ABSTRACT FROM AUTHOR]

The article outlines the views of professors of philosophy Paul Deussen and Max Hecker on interpretative issues regarding German philosopher Arthur Schopenhauer's doctrine of the will. Topics include the reason for the growing interest in the relationship between Schopenhauer's philosophy and Indian thought, a discussion on Indian monk Swami Vivekananda's critical remarks on this doctrine of the will by Schopenhauer, and the controversy on Schopenhauer's ontological status of the will.

Written in 1922, the present essay by Baeumler on the aesthetics of Croce belongs to the period of the German philosopher's thought culminating with Das Irrationalitätproblem in der Ästhetik und Logik des 18. Jahrhunderts bis zur Kritik der Urteilskraft (1923), in which he works on a systematic project about a "logic of individuality". This concept, which appears in the western world with the birth of modern aesthetics, when the notion of "judgment of taste" established itself in the third Critique by Kant, will find in Croce, during the twentieth century, one of the most attentive Philosophers to the problem it implies. [ABSTRACT FROM AUTHOR]

Laurence Sterne has been read and enjoyed in the German-speaking world since his own lifetime, in excellent German translations by Johann Joachim Christoph Bode and others. His importance to the development of the German novel has been the focus of a number of studies, but his attractiveness to German-language philosophers has been much less noted. In a chronological survey from the late eighteenth to the late twentieth centuries, this article begins with the role Sterne reception plays in the German cult of sensibility (Empfindsamkeit) before focusing in turn on Hegel, Schopenhauer, Marx, Nietzsche, Benjamin, Wittgenstein, Lukács and Luhmann. Superior philosophical stylists such as Schopenhauer, Marx, Nietzsche and the early Lukács succumbed to the temptation to imitate surface features of Sterne’s style, but the most interesting cases arise when philosophers have spent time reflecting on Sterne’s thematic concerns as well as his formal innovations. There have been three main areas of interest: Sterne’s characterisations and the question of peculiar individuality, Sterne as a sentimentalist and moralist, and ‘Shandyan humour’. An attempt is made to distinguish between philosophers (such as Wittgenstein) who merely enjoyed reading Sterne, and those (such as Marx, Nietzsche and Luhmann) who can be described as more properly ‘Sternean’. [ABSTRACT FROM PUBLISHER]

Translators of German philosophy into English must often choose whether to express concrete or abstract meanings for polysemous German keywords. This article discusses "differential translation," a widely underestimated strategy for representing polysemous words in translation. Disavowing both untranslatability and the necessity of terminological equivalence, this strategy integrates signs of polysemy into the reading experience by presenting foreign keywords in brackets after their differing, context-dependent meanings. The article discusses how translators have already responded and how they might respond even more constructively to passages where Edmund Husserl, Martin Heidegger, and Hans Blumenberg, respectively, choose words that link abstractions to images: by presenting existence as both foundational and ground-like (gründlich), time as both fluctuating and fluid (strömend), and common sense as both obvious and nearby (naheliegend). Encountering differentially translated texts would challenge future scholars to evaluate the unity of the concepts behind the words. [ABSTRACT FROM AUTHOR]

In his time as a student, Paul Tillich joined the Wingolf student fraternity. Decades later, he repeatedly and emphatically points out that these years had shaped him personally and intellectually. This paper explores the basis for this retrospective. Here are analyzed the discussions which were held within the individual Wingolf society houses where Tillich was involved. In the Appendix two previously unknown speeches are reproduced which Tillich gave during his time in the Wingolf society. [ABSTRACT FROM AUTHOR]

El artículo presenta una crítica literaria de los "Cuadernos negros" del filósofo alemán Martin Heidegger. La autora comenta sobre el contenido de los cuadernos, incluyendo los pensamientos, reflexiones y ideas informales de Heidegger. También se consideran los escritos sobre el nacionalsocialismo.

Since the death of Friedrich Nietzsche, important philosophical movements and isolated intellectuals have been striving to understand, analyze, interpret, clarify, and sometimes to ideologize his controversial, perplexing and esoteric philosophy. The case of what I would call 'transatlantic Nietzsche' is but one of the multi-faceted readings of the German philosopher's works, standing for the ways in which Nietzsche was 'transported' across the Atlantic. The aim of the present paper is rather modest in surveying the complicated 'intellectual routes' linking the European Nietzsche and the American cultural and intellectual traditions, nor it explains why Nietzsche was so popular in the United States; instead, by commenting upon one of the most accurate and unbiased views on his philosophy, this study aims at explaining what themes were pervasively seductive for American philosophers and cultural critics, contributing in this way to a superior understanding of the relevant connections between Nietzsche and his American followers, be they sympathizers or detractors. [ABSTRACT FROM AUTHOR]

Copyright of Nomadas (01217550) is the property of Universidad Central 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 examines the general structure of a German philosopher, Friedrich Nietzsche's views on the validity of egalitarianism and meaning of valuation in another German revolutionary communist, philosopher, Karl Marx's thinking. The author also considers Nietzsche's character as a traditional systematic or an experimental philosopher.

This chapter looks at work published in the field of Modern European Philosophy during 2012. [ABSTRACT FROM AUTHOR]

Nihilism is devoid of objective and purpose. In Nietzsche's work, the violent process of destruction transforms into a positive stance, the art of living. He incorporates Turguenev and Dostoyevsky's influence, reverts back to the pre-Christian perception of the world, and promotes man's self-creation. Montaigne is his primary source of inspiration. [ABSTRACT FROM AUTHOR]

Although many scholars have recognized the pivotal importance that the notion of conscience plays in Hegel's thought, much of the scholarship surrounding this notion has remained piecemeal. Dean Moyar's book Hegel's Conscience breaks new ground on this subject in offering a comprehensive analysis of the indispensable role that conscience plays in Hegel's philosophy, demonstrating not only its foundational place for Hegel's approach to ethics, but also the contemporary relevancy of Hegel's account for understanding the performative character of practical reason. Despite the novelty and intellectual rigor of Moyar's position, my essay "Translating Convictions into a Clear Conscience" argues that in confining his approach to a "cognitivist" interpretation of conscience, Moyar ends up neglecting the richness and existential depth of Hegel's discussion. And so although Moyar's interpretation is clear, succinct, and plausible, it accomplishes this by overlooking much of Hegel's original phenomenological fidelity to the actual experience of conscience. [ABSTRACT FROM AUTHOR]

My purpose in this paper is to look at Cassirer's relation to critical philosophy from a new perspective. Most discussions concerning Cassirer's Kantianism have so far centered on his relation to neo-Kantianism and the Marburg school. My focus will not be on neo-Kantianism but on Cassirer's notion of a 'critique of culture.' In an often cited paragraph from the introduction to The Philosophy of Symbolic Forms, Cassirer says that his aim is to broaden Kant's critical approach to all various forms of culture, to language as well as myth and art, and thus to transform the 'critique of reason' into the 'critique of culture.' I will explore Cassirer's concept of the 'critique of culture' and suggest that it can best be understood by placing it in the context of early twentieth century German philosophy. More precisely, I will aim to show that Cassirer's critique can be seen as an effort to find a middle path between Lebensphilosophie and the positivism of the Vienna Circle. [ABSTRACT FROM AUTHOR]

The paper intends to realize an overview of the german idealism or classic german philosophy, exploring its main nuclear aspects, while at the same time the paper deals with the specificity of this movement in relationship with other philosophical schools. At the beginnig we asume that the german idealism is a system that can be comprehend like a racionality empire, given its particular caracteristics, and algo because of the historical context in which ir rises. [ABSTRACT FROM AUTHOR]

Copyright of Endoxa is the property of Editorial UNED 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 focuses on the emergence of the philosophy of Baruch de Spinoza in France. It traces the history of the reception of Spinoza's works by such philosophers as Pierre Bayle, Henri Bergson and Gilles Deleuze. It notes that prior to its French identity, Spinozism had first of all been German. It recalls that the 1990s have been the theater for a growing internationalization of Spinoza research.

The article presents information on the role of the book "The Antichrist," in the work of Friedrich Nietzsche, a German philosopher, which helped in the completion of the book "Revaluation of All Values." The reason for Nietzsche's thought of rereading the book is not explained. The philosophical development of the life of Nietzsche is expressed in the book "Ecce homo," and so his rereading of founder of work by the founder of Zoroastrianism, a religion, is important in his literature. Nietzsche mentions the usage of the term Dionysos in his work.

The article presents information on the translations of German philosopher Friedrich Nietzsche's work to the language Hebrew by Israel Eldad, a revisionist Zionist philosopher. Eldad was a translator and a commentator. The role of political biography of Eldad, his intellectual enterprise and his Messianic philosophy is presented. Eldad was the leader of the LEHI group, a militant Zionist group, and was considered as a radical intellectual and a Messianic for the Israel. Eldad's work of instructive reading helped in the propagation of Nietzsche's thoughts in Israel.

The article focuses on various works and upbringing of German philosopher Friedrich Nietzsche that played a major role in development of his outlook towards women. It mentions that his philosophies focus on relations of the sexes, on sexuality, parenthood and motherhood. It states that idea of embodied subject criticism of truth and rationality as well as his sexual differences were his central topics of contemporary feminist philosophy. It also refers to research work on Nietzsche's philosophy and feminine with regard to Nietzsche scholarship to feminist philosopher. It mentions that his ideas were reflected in book "Feminist Interpretations of Friedrich Nietzsche."

"Philosophical Anthropology," which is reconstructed here, does not deal with anthropology as a philosophical subdiscipline but rather as a particular philosophical approach within twentieth-century German philosophy, connected with thinkers such as Max Scheler, Helmuth Plessner and Arnold Gehlen. This paper attempts a more precise description of the core identity of Philosophical Anthropology as a paradigm, observes the differences between the authors within the paradigm, and differentiates the paradigm as a whole from other twentieth-century philosophical approaches, such as transcendental philosophy, evolutionary theory or naturalism, existentialism, and hermeneutic philosophy. In determining the human being as "excentric positionality," Philosophical Anthropology arrives at unique categorical intertwinings between the biological, social and cultural sciences. [ABSTRACT FROM AUTHOR]

Copyright of Filosofija, Sociologija is the property of Lithuanian Academy of Sciences Publishers 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 examines the thought of German idealist philosophers Georg Wilhelm Friedrich Hegel and Friedrich Wilhelm Joseph von Schelling and their influence on the modern age. The author refers to Hegel's and Schelling's philosophies as heresies, since they opposed the social, political, religious, and intellectual status quo of their time.

The article examines the impact of the "Pantheism Controversy" on German philosophy. The relationship of Friedrich von Hardenberg to the debates of the 1780s is explored. A kind of unifying framework for von Hardenberg's work between 1795 and his early death in 1801 is provided. An examination of von Hardenberg's favorable reception of Benedictus de Spinoza and Spinozism is provided. It argues that the favorable reception is motivated by a religious interest and a metaphysical interest.