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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.)

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.)

Dealing with memories of catastrophes is undoubtedly important for education. Yet, how is such an education possible? On which theoretical basis can we describe it? In this article, I build a bridge between 'Memory Studies' and educational studies with regard to the topic of 'catastrophe' and thus present a provisional general theory of education, such as 'Memory Pedagogy' in analogy to 'Memory Studies'. After describing the category 'catastrophe', I outline the basic differentiation between 'communicative memory' and 'cultural memory' in the field of Memory Studies. I will demonstrate how this basic differentiation can be connected to education through the concept of 'Bildung' in German philosophy. On the basis of these preliminary remarks, I highlight the potential of Memory Pedagogy by interpreting a case of catastrophe education, the project 'Picture of Atomic Bomb' (PAB). Based on the analysis of the PAB project, I insist that functions as a generator of communicative memory concerning catastrophes through education. Additionally, I point out that the transition from communicative memory (kommunikatives Gedächtnis) to cultural memory (kulturelles Gedächtnis) in the meaning of Jan and Aleida Asmann can also be observed in the PAB project. [ABSTRACT FROM AUTHOR]

Defining the characteristics of Chinese market socialism, as well as the effects that this social formation has on its international relations, the article discusses the ideological readings that this reality has received in the western intellectual and political circles in the last decades and during the current pandemic of Covid -19. The theoretical background of this analysis starts from the notion of unity and rationality of history inherent to a Marxism supported on classic German philosophy and notably on Hegel's thinking. [ABSTRACT FROM AUTHOR]

The objective of this paper is to present some of the most relevant moments which have influenced the evolution of political correctness and to reveal the connection between these moments. The phenomenon appeared in America as an attempt to help certain categories of people which had been previously misrepresented or overlooked. In the 60's it became part of the ideology of the American New Left, who helped it spread to the universities, inspired by cultural Marxism, German philosophy and postmodernism. Globalization has brought political correctness to Europe, but the Western countries have been more receptive to it than Eastern ones, which have experienced communism and could not help noticing the similarities. [ABSTRACT FROM AUTHOR]

The article focuses on the reception of Friedrich Wilhelm Joseph von Schelling in nineteenth-century Britain, addressing the challenges of studying the impact of an author's works over time, considering language and translation issues, and exploring the layered transmission of Schelling's ideas through various scholars like Coleridge and Freud.

The aim of the article is to outline a genealogy of the concept of Lebensraum and it will focus on the way that evolutionary thoughts of Darwin were translated into 19th century German philosophy, particularly in the political thinking of Friedrich Ratzel and his famous concept of "Lebensraum". A Ratzelian philosophy aimed towards a synthesis between "aim" and "space", national ideology character and nationalism and planning. The focus is not to argue for a revitalization of its usage or incorporation into contemporary discourse. Rather, its aim is to place the renewed interest and connection in geography concerning the co-relation between German Fascist Ideology with the identical inspiration of RSS & BJP in India. "For those who seek in politics a substitute for religion, who make political loyalty a matter of faith, or try to direct the forces of men's soul into the paths of their own political advancement". In contextual relation to the quote, it is fascinating to notice the similarities or, perhaps, more accurately elective affinities between the 19th century and contemporary concerns. The ways that these concerns resonate within political and social discourses are of course different. Of particular relevance here are the ways in which contemporary geography has undergone a semantic shift in recent years towards a reinvigorated vitalism or vital materialism. [ABSTRACT FROM AUTHOR]

Fichte's Jena writings sought to combine the apparently conflicting requirements of settling philosophy on scientific grounds and of respecting its character as a self-determined vocation. In reconciling these tasks, he understood himself to be faced at once with the meta-philosophical one of motivating the questions he addressed, the pedagogical one of adequately communicating his position, and the polemical one of accounting for the incomprehension of his adversaries. I show how these layers constitute Fichte's response to the larger problem of specifying the relation between the rote 'letter' of a philosophical doctrine and the intersubjective 'spirit' of its communicability. [ABSTRACT FROM AUTHOR]

This article revisits G.H. von Wright's 1963 proposal of a 'broad approach to ethics' and his idea that moral goodness is a non-autonomous form of goodness 'in search of a meaning'. In von Wright's view, moral notions are to be examined in a broad framework consisting of various groups of ethically relevant concepts. This framework is described and some connections to Elizabeth Anscombe's work in the late 1950s are identified. It is argued that von Wright's broadly construed ethics provides tools for understanding contextual and temporal variation of 'moral points of view' and puts traditional ideas concerning the nature of moral philosophy in a new light. However, von Wright failed to draw all the consequences of his own suggestions: accordingly, it is suggested that we have to abandon his view of a philosopher as a 'moulder' of concepts for a more context-oriented and elucidative conception of moral philosophy. [ABSTRACT FROM AUTHOR]

Most scholarship on far-right parties focuses on populism while largely ignoring the role of intellectualism. Disregarding the increasing support by well-educated voters, much of this literature appears to presume that populism and intellectualism in the far-right are separate rather than complementary phenomena. Against this view, this article uses Skinner's concept of 'innovating ideologists' to explore the role of Heideggerian philosophy in the interplay between German New Right (GNR) intellectualism and Alternative für Deutschland (AfD) populism. To do so, Heidegger's conception of 'people' is outlined before turning to the GNR's use of these concepts in articles, books and speeches, by both GNR intellectuals and leading AfD members. The analysis shows that GNR and AfD actors refer to Heideggerian philosophy both in the context of intellectual circles and to wider audiences to legitimize an exclusive idea of nationhood based not on the illicit idea of race but on a more acceptable idea of history. The findings suggest that intellectualism and populism in the German far-right are closely connected. The article concludes that neglecting GNR intellectualism means underestimating the GNR's and AfD's capacity to bring about social change. [ABSTRACT FROM AUTHOR]

38 Derrida, I La voix i , 114/ 87. 39 Derrida et al., 'Dialogue entre Jacques Derrida, Philippe Lacoue-Labarthe et Jean-Luc Nancy', 88/18. 40 See Nancy, I Une pensée finie i , 20n/321n11. i 10 Nancy, "Le vestige de l'art", 152/94. 11 Ibid., 153/95. 12 Derrida, I Feu la cendre i , 57/72. 13 Ibid. 14 Derrida, I Feu la cendre i , 21/37. 15 Nancy, "Le vestige de l'art", 156/98. 16 Ibid., 156/97. 17 Ibid., 153/95. 18 Nancy, I Corpus i , 16-19. In "Le vestige de l'art", Nancy rejects the traditional understanding of art as the sensible representation of the Idea to develop instead the notion of the vestige as the self-withdrawal and self-effacement of the sensible. [Extracted from the article]

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.

Copyright of Humanitas: International Journal of Social Sciences / Uluslararasi Sosyal Bilimler Dergisi is the property of Humanitas: International Journal of Social Sciences 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 formation of Karl Marx's thought went through different moments and had different influences. Among these, the so-called "three sources" stand out: German philosophy, English political economy and the revolutionary perspective. In the case of political economy, it is possible to visualize three central periods that demarcate important differences in Marx's relationship with this science: up to 1844, between 1845 and 1849, and after 1857. If, during the transit of these periods, some important categories stand out, the forms of treatment given to the categories of labour power and abstract labour announce important theoretical and political mediations. [ABSTRACT FROM AUTHOR]

Isaac ben Moshe Halevi (Isaac Satanow, 1732–1804) serves as an interesting example of how Jewish intellectuals offered alternative ways of entering the new era. Unlike other authors, Satanow does not explicitly concentrate on secularization or assimilation in his writing, but instead intends to revive traditional values and writing by putting them into a new cultural and intellectual framework. Satanow combines relevant topics from Jewish tradition with scientific discoveries, philosophical reasoning, and kabbalistic thought. An analysis of Satanow's unique combination of literary and intellectual corpora from various periods and backgrounds offers a more nuanced picture of European Jewish intellectual history and challenges the grand narratives of scholarship. Furthermore, an awareness of the deep impact of German philosophy and natural science on Satanow's thought provides insight into his relationship with the majority culture and his Eastern European background and also shows how his concept of modernity seeped in via complex networks. [ABSTRACT FROM AUTHOR]

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 Argumenta Philosophica is the property of Herder Editorial S.L. 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]

In a 1977 interview with Frederick Olafson, Marcuse denied that any aspect of Heidegger's philosophy was redeemable, suggesting that its latent Nazism was clear to him 'ex-post'. This tiny phrase raises a significant problem for Heideggerian scholarship: the equivocal nature of hindsight's seeming clarity. Playing with the notion of disenchantment, I retrace Marcuse's disenchantment with Heidegger, from the Olafson interview to their 1947–8 exchange of letters, to Marcuse's little-known 'German philosophy, 1871–1933' and finally to Being and Time itself, to argue that Heidegger's theory of death and guilt provides an answer to the problem of the ex-post: a way in which we can recreate from beginning to end the disenchanting story of how Heidegger's Nazism informed his thought, yet still retrace from end to beginning the way in which Heidegger's thought was fertile philosophical territory in the first place. [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]

This paper seeks to explore the relationship between Mikhail Mikhailovich Bakhtin's theoretical apparatus and ideas of the immediate precursors of the Jena Romantik school of German Romanticism: Johann Georg Hamann (1730–1788) and Johann Gottfried Herder (1744–1803). In doing so, it examines the themes and treatments that are common to these two thinkers and Bakhtin, tracing the tradition of anti-systematic thought through Hamann, Nietzsche and Bakhtin, and the transmission of Herder's philosophy of Bildung through the Russian cultural milieu and Goethe. Initially, the paper briefly outlines the early German Romantic 'school' of philosophy as a prelude to a more detailed examination of the ways in which Bakhtin assimilated German philosophy in general. The paper's section on Hamann commences with a review of his background, using this as a basis for establishing connections between Hamann's approach to communication and that of Bakhtin, based on a common epistemology focused on the self. The section on Herder is centred on his concept of Bildung and his historicist approach to literature, both of which interests Bakhtin shared. The paper then examines a number of conduits for Herder's thought to Bakhtin, including Kant and Goethe. The paper concludes by examining Isaiah Berlin's notion of the 'Counter-Enlightenment'—in which movement he includes both Hamann and Herder—and the extent to which Bakhtin could be said to form part of this tradition. [ABSTRACT FROM AUTHOR]

This paper focuses on the origins of Polish Romanticism as born partially out of German idealist philosophy. I examine the influence exerted by the ideas of the most significant thinkers, such as Kant, Fichte and Schelling on both professors and students living in Vilnius at the beginning of the nineteenth century (particularly Jan Śniadecki, Józef Gołuchowski and Adam Mickiewicz). As an adherent of Enlightenment and empirical epistemology Śniadecki was critical towards Kant as well as Romantic poetics. On the contrary, in the works of young Gołuchowski, who was well acquainted with German ideas, there are frequent references to Kant, Fichte, and Schelling's philosophy of life. The same ideas—such as vital nature, feeling, and faith as opposed to "dead" knowledge based on "pure terms"—can be found in Mickiewicz's early works. This convergence of motifs is due to the fact that they both have the same source of inspiration: German idealism. [ABSTRACT FROM AUTHOR]

Krausismo or Krausism (named after an early nineteenth-century German philosopher named Karl Friedrich Christian Krause) was one of many overlapping ways of thinking about the politics of reform in nineteenth-century Europe. It was once more widely known than it has become, notably because of its connection to the thought of both Pierre Leroux and Lorenz von Stein. The aim of this article to show how this way of thinking about reform had its origins in the federal side of the political thought of Rousseau and Kant and, subsequently, in Hegel's concept of civil society. It was reinforced, with Krause, by a strong emphasis on individual capability that paralleled the German theologian Friedrich Schleiermacher's conception of the relationship between individuality and the division of labour. Like many of these reform movements, Krausism disappeared from historical view, mainly because of the difficulty its supporters faced in finding ways to reconcile political pluralism with unitary sovereignty. Part of the point of the paper is to try to show why these attempts still have a bearing on thinking about federalism. [ABSTRACT FROM AUTHOR]

Purpose. To reveal the basic philosophical fundamental approaches to the problem of "human situation" (special "position of man") in the world: phenomenological-existential, philosophical- anthropological, psychoanalytic-existential. To investigate their mutual influences and mutual flows in the anthropological plane and to consider their synthetic use in new approaches to the problem of man, necessity of which is dictated by the philosophical discourse of the XXI century. Theoretical basis. In order to achieve this goal, philosophical and artistic-philosophical works of the representatives of the philosophy of German and French existentialism (K. Jaspers, M. Heidegger, J.-P. Sartre, A. Malro, A. Camus, M. Merleau-Ponty); works of representatives of philosophical anthropology: M. Scheler, G. Plessner, A. Gehlen; creative achievements of representatives of humanistic psychoanalysis (E. Fromm, A. Maslow), existential logotherapy (V. Frankl) were considered Originality. The scientific novelty of this publication lies in the non-standard synthetic approach to the problem of the "human situation", because mostly modern studies are dominated by mono-paradigmatic approaches: phenomenological, anthropological and existential, which, in turn, does not allow to analyze the "position of man" in manyfamily. Conclusions. As a result of the analysis, we can conclude that there is a need to combine in the modern man-centered philosophical paradigm of the 21st century all the aforementioned approaches to the problem of the "human situation", such as philosophically-anthropological, phenomenological-psychoanalysis and humanistic-psychoanalysis. Moreover, the latter is extremely constructive in its efforts to combine the strengths of anthropological and existential approaches, removing their contradictions and eliminating flaws. [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]

The so-called Menschenpark-debate on genetic engineering—originating in 1999—turned out to be one of the most controversial and contentious debates in German philosophy. It is also regarded as the first manifestation of the struggle between Sloterdijk and Habermas. While Sloterdijk's ideas had a significant impact on Habermas's theory, Sloterdijk's philosophy has been consistently ignored and dismissed until today due to two reasons. First, he was accused of advocating for fascist ideology. Second, philosophers from the same academic circles claimed that his method does not meet academic standards. The debate therefore signifies a larger problem that concerns the methodological difference between analytic-Continental philosophies that work on a formal level and Continental philosophies that work with a tropological account experimenting with different non-formal philosophical expressions. I will carve out this distinction with respect to the Menschenpark-debate to argue that Sloterdijk is an integral part of our philosophical historical moment. [ABSTRACT FROM AUTHOR]

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]

This essay suggests that a distinctive shift toward racializing antisemitism can be traced in early twentieth-century German philosophy. Focusing on the neo-Kantian philosopher Bruno Bauch, the essay reflects on the role of idealist philosophy in introducing an epistemology of race and racial value. Examining Bauch's explicitly secular and scientific idiom, the essay attempts to interrogate the relationship between secularization in modern German intellectual history and the interpellation of Jewishness as a religio-racial specter in the specific context of German philosophy. In conclusion, the essay presents an argument about the peculiar discursive imagination of modern racialization, particularly when taking into consideration the racialization of Jews as both ideal and real, both spiritual and embodied. By probing this peculiarity of antisemitic constructions of the "Jewish race," the essay critically analyzes how discourses of racialization impose specific categories, signifiers, and markers on bodies. [ABSTRACT FROM AUTHOR]

Copyright of Ámbitos: Revista de Estudios de Ciencias Sociales y Humanidades is the property of Asociacion de Estudios de Ciencias Sociales y Humanidades 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 Sophia, Colección de Filosofía de la Educación is the property of Universidad Politecnica Salesiana 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 paper aims at outlining the conceptual frame in which nineteenth-century German philosophy inherits and pursues the British debate on induction. It investigates this debate as a case study for a broader inquiry about the German reception of late British empiricism. The Mill-Whewell controversy on induction is central to the late British empiricism's project of a logic of natural sciences. It becomes significant in Germany during the second half of the nineteenth century, as a means of defining a theory of science that supports the rising anti-idealist endeavour. The paper first defines what is at stake in the Mill-Whewell controversy, then considers how the same issue is handled in Apelt's Die theorie der Induction (1854) and in Sigwart's Logik (1873-1878). It concludes that, within the German context, the understanding of this issue cannot be disconnected from a Kantian focus on the transcendental foundation of scientific knowledge, and that this characteristic perspective on induction also implies some innovative developments for induction as a scientific method, mainly concerning the relevance and use of probability and statistics in inductive methods. [ABSTRACT FROM AUTHOR]

In his work Ideas for a Philosophy of Human History (1784-1791), the preacher and philosopher Johann Gottfried Herder deals critically with the philosophy of Enlightenment, in which he sees the seed of a racial and cultural classification that considers peoples outside Europe as inferior. This centrally included Africa and its inhabitants as represented by German philosophers. Such a way of imagining Africa, widely shared amongst thinkers of the Enlightenment, echoes still today in various representations in the Western media, and could even serve as an explanation of the current migration drama in the Mediterranean. Herder, who was well informed of these representations in his own day, attempted, in Ideas, to deconstruct the then prevalent image of Africa and its peoples, and thereby entered into an intellectual dispute with his philosophical contemporaries, whose position was to reaffirm the supremacy of European culture and soe justify slavery and colonialism. This paper first focuses on Herder's context, then explains his positions and his work, and shows how his attempt ended in a deconstruction of the "Africa" of the Enlightenment. [ABSTRACT FROM AUTHOR]

This article approaches the moralist side of Titu Maiorescu and Nicolae Iorga. Maiorescu is the first Romanian moralist in the true sense of the word. Familiar with the ancient thinkers, the French moralists and the German moral philosophy, especially Schopenhauer, Maiorescu is an observer and a harsh judge of the mores of his society. Iorga, the most productive Romanian moralist, thinks of man, in full Romanian modernity, in terms of tradition (the honest man, with his purpose and respect for old rules, "ashamed" in his nature by the shamelessness of life). In his Musings, Iorga is always thinking of the traditional man, whom he wants to rescue from the shamelessness of modernity. [ABSTRACT FROM AUTHOR]

During the nineteenth century, German philosophy developed from a type of general knowledge to an academic discipline at the university. Changes across disciplines to the philosophy of science and psychological surveys created new challenges for the place and purpose of philosophy in the educational system. The content of logic courses for secondary schools (Gymnasiums) was centred on the dissociation of nature and the scale of logic.In this paper, I will examine a number of projects for teaching philosophy at the secondary school level from new humanism to reduce philosophical to philological concerns about different projects offered by Niethammer, Hegel and Herbart. Then, I will focus on the most successful – Adolf Trendelenburg's Elements of Aristotle's Logic (1st edition of 1836). This work is a compilation of the logical texts of Aristotle, and for as long as sixty years, it was an official textbook in Prussian secondary schools. The aim of the paper is to show how the rethinking of Aristotle's heritage affected the theoretical and ideological expectations of propaedeutic courses and transformed the image of logic as a philosophical discipline. [ABSTRACT FROM AUTHOR]

In this essay I offer a comparison between the philosophy of the German Marxist thinker Ernst Bloch and that of the French thinker Quentin Meillassoux apropos of the fact that both put forward an ontological foundation of hope and a politics of hope. In the first section I present the religious concept --criticized by Bloch and Meillassoux-- of hope; in the second I explore the dialectical-materialist conception of Bloch, and in the third section I present the conception of Meillassoux, which I interpret as a critical radicalization of an immanent and materialist philosophy of hope. Throughout the essay and in the brief conclusion I show the similarities and differences between the conceptions of both thinkers and, due to its greater theoretical consistency, favor the perspective of Meillassoux. [ABSTRACT FROM AUTHOR]

Copyright of SWS - Rundschau is the property of Verein fur interdisziplinare sozialwissenschaftliche Studien und Analysen 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.)