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Woodard formulates the transcendental problematic thusly, "Schelling asks himself how nature must be in order for us to exist and to be able to think of something like nature" (36). As Woodard rightly insists, for Schelling nature is "not some local part of the universe" (1) but instead names the universal (non-local) processes productive of (localized) existence. [Extracted from the article]

Copyright of Estudios Politicos (01215167) is the property of Universidad de Antioquia 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.)

This article takes up Brian Barry's suggestion that 'Somebody could write an article on " A Theory of Justice as Rorschach Test"'. Turning Barry's suggestion back onto his own work, and that of other influential interpreters who shaped the reception of Rawls in analytic political philosophy, it argues that these readers approached Theory with preconceived notions of the methods of analytic philosophy and the nature of a liberal theory. Whether as largely sympathetic or critical readers, they found in Theory the articulation of a liberal individualist political ideology resting on Kantian moral foundations that provided philosophical support for the capitalist welfare state. But alongside this dominant line of interpretation, one can also unearth a counter-narrative. If one allows one's preconceived notions of what a liberal theory in the analytic tradition should look like to be challenged, an alternative picture of Rawls can emerge. On this alternative view, Rawls has a holistic approach to justification with roots in post-analytic philosophy and the tradition of German idealism and his theory takes forward an idealist tradition of thought that stretched from Rousseau, Kant and Hegel up to Bernard Bosanquet. [ABSTRACT FROM AUTHOR]

One of the greater influences on Xavier Villaurrutia's poetry was the philosophical work of Martin Heidegger. Also, among the Mexican poet's favorite readings was The notes of Malte Laurids Brigge, a novel by Rainer Maria Rilke, which is conceptually connected with Georg Wilhelm Friedrich Hegel's dialectical philosophy and Friedrich Schiller's humanism. The present work is an interpretation of Nostalgia de la muerte by Villaurrutia based on the concepts of "turn towards the open" (Heidegger), "personal death" (Rilke), "subject as the absolute and as nothingness" (Hegel) and "aesthetic education of the human" (Schiller). [ABSTRACT FROM AUTHOR]

The article presents the discussion on individual owing the crystallization to the forms of political economy. Topics include declaring the dialectical codetermination of the individual by the dynamic of the capitalistic economy; and tracing the concept of class back to bourgeois forms of individuation, stretching between a false totality and an illusory particularity.

The article presents the discussion on crystallization to the forms of political economy particularly to those of the urban market. Topics include individual subjectivity being epiphenomenal and idiosyncratic deviation, ambivalence and inner struggle, conscience being statistically insignificant; and anonymity online, the use of pseudonyms or avatars, ratifying the disintegration of the self.

Copyright of Ethos (0860-8024) is the property of John Paul II Institute, Faculty of Philosophy, John Paul II Catholic University of Lublin 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 Praxis Filosófica is the property of Universidad del Valle 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 this contribution I will try to relate some of the categories that characterize the philosophicalpolitical reflection of German classical philosophy with some issues related to our contemporaneity and in particular with that set of phenomena that are catalogued under the label of "populism". I move from a brief analysis of populism; then I will try to show how it is a coherent declination of the typically modern way of thinking politics. Therefore, not the intrusion of an anti-modern movement into the folds of the modern political dispositive, but rather one of the possible outcomes of it, perhaps the outcome more consistent with the organization of political institutions that characterizes neoliberal societies. Leaning above all on some Hegelian analyses, I therefore intend to show that what we call populism is one of the derivations of an abstract and intellectualistic way of thinking the State rooted in modern political thought. [ABSTRACT FROM AUTHOR]

The political legacy of classical German philosophy can contribute in a crucial way to the most recent developments of contemporary political thought, thereby also making sense of the contradictions underlying the social practices and institutional values of our societies. What justifies this perspective is, in the first place, the complexity of contemporaneity, which holds within itself a doubleness that can be understood in the light of the conceptual tools of classical German philosophy. On the one hand, contemporary societies seem to be facing relentless crises in the modern idea of democracy, the political subject of the nation-state, and capitalist economic structures. On the other hand, there is an ever-increasing demand for rights and new forms of recognition, not to mention the emergence of grassroots movements that strive for greater political participation and generate new collective subjectivities. By radically questioning traditional philosophical categories, Kant, Fichte and Hegel provide a new and insightful understanding of the crucial challenges of modernity. They outline a conception of practical rationality and its multiple manifestations that is irreplaceable for philosophically understanding our contemporary world. [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]

The concept of Bildung is the key to understanding the philosophy of education of German thinkers, especially Hegel's philosophy of education. The word Bildung has great significance in the Hegel era, expressing the urgent need to reform and promote culture and education in backward Germany. The concept of Bildung plays an important role in Hegel's philosophical system, and it is mentioned many times in his major works such as Phenomenology of Spirit (Phänomenologie des Geistes), Elements of the Philosophy of Right (Grundlinien der Philosophie des Rechts), or Encyclopedia of philosophical sciences (Enzyklopädie der philosophischen Wissenschaften). However, in Vietnam, there are very few studies on Hegel's views on education, cultural training, and spiritual improvement. Therefore, in this article, the author focuses on studying the concept of Bildung in Hegel's philosophy with the following contents: 1) Hegel's conception of Bildung as cultural training of the mind so that the mind transcends the natural state directly and reaches its universal state - the absolute spirit; 2) The relationship between the concept of Bildung and Erziehung (education); 3) A few comments on the concept of Bildung in Hegel's philosophy. [ABSTRACT FROM AUTHOR]

The objective of this study is the analysis of the concept of presence through the critical confrontation that de Martino conducted with the philosophy of German and Italian existence. In this way, an attempt is made to identify the reasons for the greatest controversy that de Martino has directed, above all, towards Heidegger's existential analytics formulated in Being and Time and to focus attention on the reasons for consonance and introjection of Italian existentialism, which belongs to Nicola Abbagnano, thus outlining the fundamental theoretical references that have contributed to the maturation of this category which, together with that of 'ethos of transcendence', constitutes the backbone of Ernesto de Martino's work on the concept of presence. Finally, once this reconnaissance has been carried out, a panoramic view is taken of the suggestions that the concept of presence would have exercised in the psychiatric and psychological field. [ABSTRACT FROM AUTHOR]

Copyright of Acta Universitatis Carolinae Historia Universitatis Carolinae Pragensis is the property of Charles University Prague, Karolinum Press 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.)

John Macquarrie's contribution to Anglican systematic theology has been long acknowledged and his impact is still being felt both within and outside Anglicanism. His existentialist theology, with its roots in German philosophy, as well as Christian mysticism, can at times seem quite distant from 'traditional' Anglican theology, but when his way of engaging in theological reflection is examined closely, his epistemology does not appear to be as remote from the 'traditional' Anglican hermeneutic of Scripture, tradition reason as it might seem at first sight. This article will argue that Macquarrie's epistemology is rooted in the Anglican three-fold hermeneutic inherited from Richard Hooker, albeit in a way that is adapted for the modern age. In some respects, Macquarrie's hermeneutic is a development of Hooker's 'three-legged stool', but a 'stool' that has been heavily renovated in light of, and in response to, the existentialist crisis seen in continental philosophy from Søren Kierkegaard onwards. Macquarrie offers a resolution to the tension between individual and corporate identities, and his epistemology may offer Anglican thought a means of negotiating some controversial contemporary theological issues. [ABSTRACT FROM AUTHOR]

This study focuses on early Enlightenment philosophy professor Christian Wolff's Discourse on the Practical Philosophy of the Chinese (Oratio de Sinarum philosophia practica), which was published 300 years ago this year. After Leibniz's works Novissima Sinica and Discours sur la Theologie Naturelle des Chinois, it was another attempt to enrich European philosophy by introducing some elements of Chinese scholarship, primarily in the sphere of moral conduct and the justification of moral principles. The publication of Wolff's work provoked one of the greatest scandals in the history of modern European philosophy (causa Wolffiana). But even this scandal couldn't prevent the spread of the view that virtuous conduct stems from our rational human nature and is possible without an ultimate religious guarantee throughout the European Enlightenment. Wolff provided sufficient reasons to justify this idea, which he partially confronted with the Chinese philosophical tradition. One of the main goals of Wolff's philosophical efforts was to provide moral justification through purely philosophical means. At the same time, he viewed ancient China as a laboratory of humanity carried out through the via experimentalis. In this way, Wolff began Enlightenment philosophy's search for confidence and precision through experiment, leading - as the German philosopher learned from Confucius - to the constant cultivation of reason (cultura intellectus), cultivation meaning the methodical and continuing care for our reason, because only reason provides the grounds for knowledge and understanding. [ABSTRACT FROM AUTHOR]

One of the most intriguing constellations in the German philosophy of the first part of the 20th century is the relation between Dilthey, Husserl, Heidegger, and Georg Misch. Misch began his career as Dilthey’s pupil and an influential professor in Göttingen, staying in contact with the today much better-known thinkers in various ways. Due to the Nazi regime, his philosophical activity was confined to the years before 1933, afterwards he elaborated on and published the volumes of his monumental History of Autobiography. His philosophical work is interesting today mostly for the profound way of his struggling with the principles of the innovative philosophies of Husserl and Heidegger, with no chance to work out his own philosophy, being and remaining too much in the shadow of Dilthey. In my paper I follow the development of their relationship from the 1911 correspondence between Dilthey and Husserl until that between Misch and Husserl, viz. Heidegger, after the publication of Misch’s Lebensphilosophie und Phänomenologie. [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 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.)

Although the poet, journalist, and critic Heinrich Heine has not received much attention among recent political theorists, his revolutionary poetry and criticism were foundational for many German thinkers who have become canonical and comprise a powerful theoretical and historical project in their own right. This essay revisits Heine's Zur Geschichte der Religion und Philosophie in Deutschland, situating it within the broader arc of his poetry and prose works, to examine the unique mode of criticism he developed in response to a sense of political impasse and paralysis in his moment. For Heine, this paralysis stemmed from the persistence of outmoded institutions in a revolutionary age, and the act of exposing it was the first step toward rebelling against and overcoming it. Heine thus developed a revolutionary notion of criticism that sought to lay bare and get beyond his moment. [ABSTRACT FROM AUTHOR]

The authors of this study have researched an internal periodical of the German Free Masons Die Drei Ringe which was published from the year 1925 until 1938. Their interest focuses on the attitude of the German Free Masons towards the figure of T. G. Masaryk in the First Czechoslovak Republic. There are neither positive nor negative expressions of interest towards the first President until the year 1929. An increasing number of references and a growing intensity of expressed esteem are apparent as of 1930. German Free Masons in Bohemia and Moravia were especially attracted to Masaryk's concept of humanity, democracy and equality of nations. Much less focus is given to the religious dimension of Masaryk's thinking, probably only from the side of the German professor of philosophy Oscar Kraus who presents Masaryk's practical monotheist religiosity, naturally very understandable and attractive for the Free Masons. It is evident, however, that German Free Masons hold a strongly positive attitude towards Czechoslovakia, the country in which they lived, so they could be paradoxically referred to as true "Czechoslovakians". [ABSTRACT FROM AUTHOR]

The article is an attempt to describe autothematicism [autotematyzm] - a term coined in Poland by Artur Sandauer in the mid-20th century, referring to the quality of radically meta-reflexive works - from seven complementary perspectives. The Sandauerian understanding of the concept of metareflection was slightly different from the Western visions of mise-en-abyme or metafiction; it was described in the context of German idealistic philosophy and aesthetics. Sandauer defined the artistic "theme" as an objectivization of content (an author's perceptions and experiences); therefore "autothematicism" is not synonymous with the other terms mentioned above, which can provide interesting interpretations of self-referential works. The present paper shows that the Sandauerian concept of self-referentiality can be seen as an end product of various transformations (conversions): literature's (or the subject's) retreat from all kinds of transcendence and reality, self-reflection of the creative "I," or the text's orientation to its own ontology. However, this understanding can be reversed. Autothematicism (as an operative concept) can also be seen as a mechanism that enables the autonomous positioning of art in relation to the "reality" it co-constructs, which enables literature to take active participation in the rebuilding of the world. [ABSTRACT FROM AUTHOR]

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 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.)

With Rudolf Haller's death,[1] after several years of serious illness, on February 14th, 2014, in Graz, Austria, the world of philosophy has lost a highly distinguished scholar, and Austria has lost one of the most internationally renowned philosophers of the post-war period. Born in 1929 in St. Gallen, Styria, Austria, Haller studied philosophy, sociology, history and art history at the University of Graz. One core concern of Rudolf Haller's academic commitment was to generate a new beginning of philosophy in Austria - not only by introducing analytic philosophy but also by claiming that a specific Austrian history of philosophy has developed since the 19th century. [Extracted from the article]

The various merits of Henry Crabb Robinson (1775–1867) have begun to emerge more fully in recent years. After studying at the University of Jena (1802–1805) and becoming a pioneering philosophical and literary disseminator between Britain and Germany, Robinson had two spells as a war correspondent for The Times – in Danish Altona in 1807 and Corunna in 1808–1809. This article discusses, for the first time, his long-neglected review of William Wordsworth’s Convention of Cintra (both published in 1809) against the backdrop of Robinson’sprofound understandingof German philosophy and first-hand experience of the Napoleonic Wars. I argue that the ethical and cosmopolitan elements that Robinson found in the work of Ernst Moritz Arndt (1769–1860), whom he had met in Stockholm in 1807, match the critical principles underpinning Robinson’s activity as a cross-cultural literary disseminator, and that he applied these principles in his review of Wordsworth’s pamphlet. These principles gain significance in the light of the present ‘ethical turn’ in romantic studies.

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]

What does it mean to practice a theory of recognition within the discipline of philosophy? Across an initially acrimonious French-German divide, Axel Honneth's effort to recognise the value of contemporary French philosophy and social theory suggests that philosophy is a self-critical, outwardly oriented, and cooperative discipline. First, mobilising the idea of recognition in his own philosophical practise has permitted Honneth to notice non-deliberative aspects of social interaction that Habermas had overlooked, including the need for self-confidence (drawn from a "deconstructive" ethics of care) and the need for self-esteem (informed by Sartre's and Foucault's attention to the existential damage caused by denigration, and the nefarious effects of reproductive power). Second, although Honneth's ascription of value to contemporary French theory also involves mis-recognition, his practice of recognition has nonetheless prompted philosophical cooperation among theorists who would not otherwise have engaged, encouraging French-influenced critical theorists to extend Honneth's theory in ways that he had not anticipated. What emerges is an interpretation of philosophy as an ongoing intersubjective pursuit that attempts to respond to its own limitations through cooperative critique. [ABSTRACT FROM AUTHOR]

In his recent book, Recognition: A Chapter in the History of European ideas (2021), Honneth has explained how he understands the French concept of recognition. This article places Honneth's latest interpretation in the context of his long-standing and evolving engagement with French theory over several decades. Honneth acknowledges his significant debt to a French tendency to view recognition as a problem for self-realisation (and not an opportunity). Bourdieu's and Boltanski's account of how ambitions become limited by the availability of capital and the internalisation of class was a major breakthrough in Honneth's intellectual development. Other formative French influences included the articulation of denigration in existentialist phenomenology, and the idea of regulative power in Foucault, with "deconstructive" asymmetrical care presented as productive but comparatively less important. The discussion also reveals why Honneth presents the "German" concept of recognition as having basic explanatory force (as an opportunity for self-realisation), and why he resists what he views as a French-influenced tendency (also present in some contemporary German critical theory) to depict recognition as ambivalent. The discussion reveals, on one hand, how working across perceived divides can be immensely productive, and, on the other hand, why a French-German divide remains entrenched in contemporary thinking. [ABSTRACT FROM AUTHOR]

The paper gives a historically informed reconstruction of Frege's view of statements of number. The reconstruction supports Frege's claim that a statement can be 'about a concept' although it does not contain a singular term referring to the concept. Hence, Frege's philosophy of number is not subject to the problems Frege sees for singular reference to concepts. [ABSTRACT FROM AUTHOR]

In 1835, the meaning of the cleavage furrows in the division of frog eggs was the cause of a heated argument between the Italian naturalist Mauro Rusconi and Karl Ernst von Baer. These furrows were first described by Prévost and Dumas (Ann Sci Nat 2:100–121, 129–149, 1824b) who did not realize they cut the egg into separate masses. Rusconi (Développement de la grenouille comune depuis le moment de sa naissance jusque a son état parfait, Giusti, Milano, 1826) hypothesized a connection between the furrows and a peculiar crystallization of the content of the egg which eventually produced elementary molecules as the building blocks of the embryo. von Baer (Arch Anat Phys Wiss Med 6:481–509, 1834) was the first to establish a link between the furrows and an active process of dichotomous division he considered to be the basis for all further development and differentiation. The present paper analyses the theoretical reasons behind these divergent interpretations and focuses attention on their implications for the development of the cell theory and the conceptions of life. Prévost, Dumas and Rusconi interpreted cleavage and the whole embryonic development in the light of eighteenth-century scientific theories and the French materialism of the early nineteenth century, which explained life in terms of ordered molecular movement. Starting from other premises partly rooted in German philosophy von Baer (1834) gave a totally different picture which anticipated the cell theory and modern embryology. [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.)

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The article discusses the scholar Terry Pinkard’s interpretation of the work of the German philosopher Georg Wilhelm Friedrich Hegel through referencing Pinkard's book "Hegel’s Naturalism: Mind, Nature and the Final Ends of Life." An overview of Hegel's dialectical method, including its role in integrating ancient skepticism with German philosopher Immanuel Kant's critique, is provided. Hegel philosophy of nature and his logic are discussed.

An essay is presented which discusses German idealism scholar Frederick C. Beiser's perspective on the research on the work of German philosopher Georg Wilhelm Friedrich Hegel, through referencing Beiser's introduction to book "The Cambridge Companion to Hegel and Nineteenth-Century Philosophy,” edited by Beiser and the German language term Konstellationsforschung (which means investigations into the discourse among various philosopher of a historical period). Hegel's metaphysics, including in regard to Hegel's methodology, are discussed.

The article discusses the German philosopher Georg Wilhelm Friedrich Hegel's criticism of the 18th century German philosopher Immanuel Kant's universalizability principle, or universalism principle, including in regard to what is referred to as Hegel's emptiness objection. The role that property plays in morality, including Kant's perspective that robbery is unethical with or without a system of property, is discussed.