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This article revisits Feuerbach's "break with speculation" in the early 1840s in light of issues raised by the original Pantheism Controversy, initiated in 1785 by the publication of Friedrich Heinrich Jacobi's Letters on the Doctrine of Spinoza. The article first describes the concerns underlying Jacobi's repudiation of Spinozism, and rationalism more generally, in favor of a personalistic theism that disclaims the possibility of philosophical knowledge of God. It goes on to reconstruct Hegel's alternative to Jacobi's famous salto mortale before considering how Feuerbach's critique of Hegel's philosophy of religion, as well as the personalism of the so-called Positive Philosophy (inspired by the late Schelling), was influenced by both Spinoza and Jacobi in ways that have not yet received sufficient attention. [ABSTRACT FROM AUTHOR]

The interview given by Marina F. Bykova, Professor of Philosophy at the Department of Philosophy and Religious Studies at North Carolina State University (USA), and the Editor-in-Chief of the journal Studies in East European Thought. She earned her PhD and Dr. Habil in Philosophy from the Institute of Philosophy, Russian Academy of Sciences (Moscow, Russia), where she worked until relocating to the USA in 2000. Bykova specializes in the history of nineteenth century continental philosophy, with a particular focus on German idealism. She has also written extensively on Russian philosophy and intellectual tradition. She has published 11 books and over 250 scholarly articles. Her forthcoming book, Hegel's Philosophy of Nature: A Critical Guide, is set to be released by Cambridge University Press in 2024. [ABSTRACT FROM AUTHOR]

The introduction outlines the genesis and evolution of the two-year German Philosophy Seminar, setting the stage for the current special issue. Originating in 2019 at the University of London, the seminar initially focused on Martin Buber's philosophy, since his insights into dialogue and human relationality became once again topical and relevant in light of the recent broad and rapid changes in public and interpersonal communication. The 2020 shift to an online format due to the Covid-19 pandemic presented challenges but also facilitated global participation, fostering a virtual community. The seminar's success prompted its continuation, partnering with the Global Lehrhaus to explore contemporary themes in conjunction with Buber's philosophy. Across two academic years, sessions delved into Buber's ideas in dialogue with diverse perspectives such as Marxism, feminism, phenomenology, psychoanalysis, communication theory, and contemporary social philosophy. The resulting publication captures these discussions, emphasizing the enduring relevance of Buber's concepts in today's context. [ABSTRACT FROM AUTHOR]

"Tyranny and Revolution: Rousseau to Heidegger" by Waller R. Newell explores the concept of freedom and revolution in the political philosophy of German thinkers from Rousseau to Heidegger. The book examines how these philosophers viewed freedom and revolution as interconnected, with revolution often seen as a means to restore or simulate the lost freedom of humanity. The author also discusses the influence of classical Greek political thought on these philosophers and their critiques of modernity. The book provides a comprehensive analysis of the philosophical tradition and its implications for understanding freedom and revolution. [Extracted from the article]

Objective: To highlight the power of art to transform an individual's ethical behavior and support them in their struggle against unjust power, through the study of the story "El Canto De La Cigarra" ("The Song of the Cicada") by Cuban author Onelio Jorge Cardoso (1914-1986) and the fable "The Ants and the Grasshopper" by the Greek fabulist Aesop (6th century B.C.). Methodology: The starting point was a historical journey through Platonic, Pythagorean, Aristotelian, and Cynic philosophy, as well as the philosophy of the German philosopher Schopenhauer, regarding the ability of art to mitigate humanity's pain and appease its passions. Emphasizing that in the story "The Song of the Cicada," the Cuban writer emphasizes the relationship between art and power and illustrates the creation of a healthy and constructive society through aesthetic cultivation, a comparative study was conducted of this story with the fable "The Ants and the Grasshopper" by Aesop. Both authors use the world of animals as a microcosm of the human community. Results: The social importance of the artist and their work was demonstrated. Although not immediately evident, the usefulness of this importance can lead to the moral improvement of the entire community, fostering a solidary and anti-dogmatic future. Conclusions: Through the allegorical paradigm of the animal community, it becomes clear that art introduces perfection and ethical beauty into society. Hence, in a world in full social crisis, the artist, through his work, manages to topple the powerful from their thrones, exalting the most humiliated and creating an ideal world. [ABSTRACT FROM AUTHOR]

This article aims to construct a concept of subjectivity from Nietzsche's philosophy. To do so, the article is divided into three moments: the first presents the concept of history in the German thinker's thought, starting from his critique of interpretative one-dimensionality and his proposal of hermeneutic openness of history; the second revisits the concept of becoming, thus exposing how it is associated with amor fati to construct a vision of Nietzsche's being-in-the-world; and finally, the last moment deals with the concept of the child, which is taken as the ultimate transformation of the spirit and, from there, as the best principle for thinking of a form of life that is truly free. [ABSTRACT FROM AUTHOR]

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]

Broadly defined as adherence to teachings of Christian Wolff (1679–1754), Wolffianism characterized much of the mainstream of German academic philosophy for at least half the eighteenth century. German Pietism, by contrast, defined in its narrowest sense as a late-seventeenth- and eighteenth-century movement for the renewal of the Lutheran Churches of the Holy Roman Empire, has long figured in the history of German "Enlightenment" philosophy as Wolffianism's anti-philosophical, religious foil. The conventional portrait of Wolffianism and Pietism as antithetical to one another, which has long structured the historiography of eighteenth-century German philosophy, is by no means implausible, but it has been undermined over the past several decades by a significant and growing body of new research. This essay offers a panoramic survey and critical assessment of the state of the field. [ABSTRACT FROM AUTHOR]

In eighteenth-century post-Leibnizian German philosophy, the debate on immortality did not concern only the fate of the soul after death but also the fate of the body. Leibniz had famously maintained that no animal ever dies, for the soul is never entirely deprived of its living body. In spite of Bilfinger's almost isolated defense, this doctrine never became dominant, even among Leibniz's followers. Christian Wolff, long considered a mere popularizer of Leibniz's philosophy, departed from this account of immortality and replaced it with the traditional Platonic model, based on the survival of separated souls. After reconstructing Leibniz's, Wolff's, and Bilfinger's positions, this paper considers how the debate evolved within the so-called Wolffian school during the 1730s and 1740s. Both partisans and detractors of separated souls diverged from Leibniz on a crucial point: namely, they argued that another key Leibnizian doctrine, pre-established harmony, entails that the soul need not be forever united to its body. Furthermore, the cases of Johann Heinrich Winckler, Johann Gustav Reinbeck, Israel Gottlieb Canz, and even Alexander Gottlieb Baumgarten show that the post-Leibnizian detractors of separated souls drew, in fact, more inspiration from the neo-Platonic and esoteric doctrine of the subtle body than from Leibniz's original immortalism. [ABSTRACT FROM AUTHOR]

The essay examines the historical role of an important yet largely forgotten work, namely, Hans Jonas's 1934 Gnosticism and the Spirit of Late Antiquity, Part 1: Mythological Gnosticism , the major project of his early philosophical career. The essay suggests that this early work should be understood not only as a preliminary stage of a debate that will reach fruition later, but as it addresses some of the fundamental problems in nineteenth-century German thought, namely the problem of dualism. More specifically, the essay suggests seeing Jonas's early work as part of the history of German thought as it depicts a transition from German Romanticism to Existentialism, making innovative use of two of the most salient terms of nineteenth-century German philosophy, the "symbol" and the "myth." [ABSTRACT FROM AUTHOR]

This study argues that the early philosophy of Semyon Liudvigovich Frank (1877–1950) exhibits significant intellectual correlations with nineteenth century German Idealist philosophy. The idealists in question are Immanuel Hermann Fichte (1796–1879), G.W.F. Hegel (1770–1831) and F.W.J. Schelling (1775–1854). It will be suggested that the critical tension of Frank's early philosophy is precisely a tension between his Hegelian and Schellingian tendencies. The paper will first introduce Frank's theory of a "personal absolute", exploring its surprising parallels with the religious philosophy of I. H. Fichte. The analysis then addresses the self-dispersal of Hegel's absolute, before finally turning to Schelling's immediate intuition of subject-object identity. [ABSTRACT FROM AUTHOR]

Although Kant disapproved of war, he asserted it was sublime. His views of war are disconnected and in places surprisingly positive, but he avoids grappling with their implications. This article analyses these heterogeneous discussions through Kant's notion of the sublime to argue that some of his statements imply war's sublimity can provoke an educated public into forming an international federation: the power to keep all in awe in Kant's interpretation of international foundation is not the Hobbesean sovereign or a coercive international government, but reflection on war itself. Kant's ideas about sublime warfare are internally contradictory. Although they are valuable as an encouragement to work toward peace, working toward peace in actual fact may have unintended results. [ABSTRACT FROM AUTHOR]

This document provides brief biographical information about several contributors to the journal Historical Materialism. The contributors come from diverse backgrounds and have expertise in various fields related to Marxist theory and political economy. Their research interests include topics such as time, money, measure, capitalist development, algorithmic systems, Marxist methodology, urban theory, and aesthetics. The contributors have published extensively in academic journals and have written books on their respective areas of expertise. [Extracted from the article]

The article focuses on Franz Brentano's project in descriptive psychology and phenomenology, highlighting its relevance to the questions of intentionality and consciousness. Topics include Brentano's theory of intentionality and its influence on Husserl and other continental philosophers, as well as discussions on the reducibility of the mental, the qualitative nature of intentionality, and the structure of intentionality.

The article focuses on Uriah Kriegel's book "Brentano's Philosophical System: Mind, Being, Value" and its exploration of Brentano's philosophy of mind as the foundation for his theories of truth, being, and value. Topics include the integration of practical and theoretical philosophy in Brentano's work and the distinction between emotions and acts of the will.

This paper investigates the role of space in cosmopolitan education through a comparison of German philosophy, as represented by Kant, and Japanese philosophy, as represented by Watsuji. While Kant suggests that cosmopolitan education needs to be constructed by connecting with the actual spatial, geographical world, Watsuji, on the other hand, indicates that dynamic cosmopolitan education can be achieved by holding the spatial emptiness of negation. Both theories reinforce each other to produce a fruitful cosmopolitan education that cultivates our practical sense of living in the real world. [ABSTRACT FROM AUTHOR]

The article discusses that how a deeper appreciation of the ethical and political ideas of a handful of women challenges Germaine de Stael's representation of Immanuel Kant's "Copernican revolution" in epistemology and ethics as a great conceptual advance. It explores his preeminent position within German literature and philosophy to French and English audiences.

The early reception of German letters in London can be better understood through a close reading of the bookseller Constantin Geisweiler's short‐lived journal The German Museum (1800–1801). The 1790s have been described as an era of literary 'Germanomania', as numerous translations of German works appeared for the first time in English. By 1800, however, an increasingly pejorative assessment of the supposedly pro‐Jacobin and atheistic character of German culture had entrenched itself among British critics. Geisweiler and his co‐contributors responded to this through wide‐ranging analyses of German literature and philosophy. Although Geisweiler's enterprise was, commercially speaking, a failure, this article argues that The German Museum was nevertheless significant for breaking out of the rigid mould of 'Schauer‐, Ritter‐ and Räuberromane' that had superficially characterised earlier British interest in German culture. This article will argue that the period around 1800 was a particularly febrile one for processes of Anglo‐German cultural transfer due to the consolidation of transnational networks of booksellers, printers and publishers – networks whose activities would be severely compromised following Napoleon's Continental Blockade of 1806. In the final analysis, nascent British ideas of 'Germany' at the turn of the nineteenth century can be more robustly historicised through a scrutinous reading of Geisweiler's journal. [ABSTRACT FROM AUTHOR]

Joanna Raisbeck's book, "Karoline von Günderrode: Philosophical Romantic," provides a comprehensive analysis of the works of Karoline von Günderrode, positioning her as a significant figure in German Romantic philosophy. Raisbeck emphasizes the importance of Günderrode's texts as literary artifacts and explores the intersections between philosophical thought and literary form. The book argues that Günderrode's work engages with panentheism and pantheism, offering insights into subjectivity, political emancipation, historical consciousness, spirituality, and ethical commitments. Raisbeck also compares Günderrode's perspective to other thinkers grappling with pantheism, such as Sophie Mereau, Hölderlin, and Novalis. The monograph sheds light on the diverse tensions and thought experiments within Günderrode's metaphysics, highlighting the potentiality and open-endedness of her ideas. [Extracted from the article]

The nineteenth century saw the development of reductive views of attention. The German philosopher and psychologist Carl Stumpf (1848-1936) proposed an original reductive view according to which attention is nothing but interest and interest itself is a positive feeling. Stumpf's view was developed by Francis Bradley (1846-1924), George Frederick Stout (1860-1944), and Josiah Royce (1855- 1916), but has been overlooked in the recent literature. In this paper, I will expound Stumpf's view of attention, trace it back to its Aristotelian roots and defend the version offered by Stout and Royce. In this version a new kind of feeling, feelings of interest, and value, intellectual value, take centre stage. [ABSTRACT FROM AUTHOR]

The article discusses the philosophy of German philosopher G.W.F. Hegel, focusing particularly on his assertions regarding the end of art and the death of God in works including "Phenomenology of Spirit," "Encyclopedia Logic," and his "Lectures on Aesthetics" contained in his "Werke." Topics include Romanticism and Romantic irony, Hegel's responses to the art criticism of Friedrich Schlegel, and dialectics.

Loughlin Gleeson and Heikki Ikäheimo assert that Hegel's perfectionism inherits the Kantian concern with freedom but differs from its autonomy-perfectionism. Perfektionismus der Autonomie: edited by Douglas Moggach, Nadine Mooren, and Michael Quante, Paderborn, Germany, Wilhelm Fink, 2020, vi + 413 pp., €79.00 (cloth) The concept of perfectionism has been around for quite some time, circulated most notably in current debates on analytical political philosophy, Kantian moral theory, and liberal conceptions of state and society. [Extracted from the article]

For Pufendorf, God implanted these faculties into the human mind to make a human being a free and law-governed creature (Pufendorf, I De jure i 1.4.1; 2.1.1-5). Pufendorf explains that the content of natural law can be demonstrated by reflecting upon "man's nature, condition, and inclinations" (Pufendorf, I De jure i 2.3.14). While all contemporary scholars agree that for Pufendorf human faculties, desires and inclinations are morally indifferent prior to being subjected to the norms imposed on them, it is open to complicated scholarly disagreements how human nature and normativity are related in Pufendorf's philosophy. [Extracted from the article]

The study of the early manuscripts of the great authors most often becomes a process of monumentalising or (re)legitimising their work. The recent publication of two of Sartre's early manuscripts – first Empédocle (Empedocles) in 2016 and second, in 2018, his dissertation for his graduate diploma (diplôme d'études supérieures or DES), L'Image dans la vie psychologique (The Image in Psychological Life), both texts written in 1926–1927 – encourages us to propose another type of genetic reading that insists on the collective conditions of the production of knowledge, including philosophical knowledge. Such a collective genetics, applied to Sartre's intellectual formation during the interwar years, allows us to highlight some of the little-known forms of Parisian intellectual societies (the activities of the International Information Group of the École Normale Supérieure, the critical logic of the psychology journals, the regular meetings of the cenacles, and the literary and philosophical research groups). It also reveals, at the same time, the original relationship between Sartre's thought and the German literature and philosophy mediated to him by Bernard Groethuysen, Stefan Zweig and Alexandre Koyré. [ABSTRACT FROM AUTHOR]

Lectura, directed by Jesús Guisa y Azevedo, was a magazine where writers opposed to the national-revolutionary governments that were gathered with the purpose of laying the intellectual foundations that would make possible a reaction according to restorative principles. The articulating element of his speech was a fervent Hispanism, closely associated with the defense of Catholic religion. In the name of Hispanidad, denunciation of modernity and secularization sponsored by ideologies such as liberalism and communism were structured, as well as a strong criticism of German philosophy, seen as the source of decadence. The positions of his collaborators during the Spanish Civil War were favorable to the uprising, usually expressed in binary schemes and in close connection with Mexican history. [ABSTRACT FROM AUTHOR]

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

Although the theory of human liberation is the main line of Marx’s philosophical thought, the “incubation” process of the theory is quite long, which can be traced back to the Renaissance on the whole. The long and substantial“ incubation” process laid a good foundation for the maturity of the theory. Philosophical implication of the theory focuses on the essence of German classical philosophy, which has a profound impact on the depth of its philosophical foundation. The theory of human liberation is just like the trunk of an old tree to support the flourishing of Marx’s life thought. The core and main line of Marx’s life philosophy research is around human liberation and the pursuit of human liberation. The theory of human liberation provides a theoretical guide for the proletariat to overcome the alienation of capitalism and realize communism. At the same time, the theory of human liberation is not only consistent with the law of historical development, but also balanced with the trend of human beings’ pursuit of authenticity. Therefore, it is the main line of the development of Marx’s philosophy. [ABSTRACT FROM AUTHOR]

This essay explores the way in which Schiller problematizes power legitimation in his dramatic fragment Demetrius, and demonstrates how relevant this unfinished text was to early twentieth-century political thinking on legitimacy in Germany. This is not a matter of mere speculation: there is evidence, both direct and indirect, of the influence of Schiller, and in particular of his Demetrius, on three important intellectuals: Ferdinand Tönnies, Max Weber, and Carl Schmitt. Rather than discuss the reception of Schiller's text by legal philosophers, this essay shows, via a close reading of the play, how Schiller's theater around 1800 reveals the problematic nature of various aspects of power legitimation and how these emerged with particular force during the early twentieth century, when they intersected with the legal and political reflections of the time. [ABSTRACT FROM AUTHOR]

In a period of global pandemic and confinement to our homes, the end of art is not only a philosophical hypothesis, it is a fact of society. We have experienced that modern societies, those that were able to make art an absolute at one point in their history, no longer need the arts, or the physical presence of artists and spectators, or have considered them inessential, and therefore contingent. Is this what G. W. F. Hegel prophesied with his thesis of the end of art? In this paper I aim to clarify this by referring to the sources of Hegel's lectures and by examining the reception by nineteenth-century French writers. 1) First, I give a reminder of the different ways in which Hegel's theme of the end of art can be interpreted. 2) Then, I give a second reminder concerning the reception of Hegel's Aesthetics in France, with a focus on the translations. 3) Finally, I propose to study three writers who determine three ways of conceiving the appropriation of Hegel in the 19th century and of the theme of the end of art: Théophile Gautier, Charles Baudelaire and Gustave Flaubert. [ABSTRACT FROM AUTHOR]

In a period of global pandemic and confinement to our homes, the end of art is not only a philosophical hypothesis, it is a fact of society. We have experienced that modern societies, those that were able to make art an absolute at one point in their history, no longer need the arts, or the physical presence of artists and spectators, or have considered them inessential, and therefore contingent. Is this what G. W. F. Hegel prophesied with his thesis of the end of art? In this paper I aim to clarify this by referring to the sources of Hegel's lectures and by examining the reception by nineteenth-century French writers. 1) First, I give a reminder of the different ways in which Hegel's theme of the end of art can be interpreted. 2) Then, I give a second reminder concerning the reception of Hegel's Aesthetics in France, with a focus on the translations. 3) Finally, I propose to study three writers who determine three ways of conceiving the appropriation of Hegel in the 19th century and of the theme of the end of art: Théophile Gautier, Charles Baudelaire and Gustave Flaubert. [ABSTRACT FROM AUTHOR]

Contemporaries such as Georg Simmel and Max Weber were clear that this transformation threatened the cultural ideas and the intellectual lifestyle that they had inherited from the Germany of Kant and Goethe. Yet Kant, too, has received opprobrium from English philosophers such as Anthony Quinton for allegedly not quite being a true philosopher, a thinker whose ideas somehow failed and thereby helped make Nazism possible. To some degree or other, doubts about the future of civilized life assailed most German thinkers in the 1920s, even Cassirer, who dealt with his anxieties by clinging so firmly to Kant's ideas. [Extracted from the article]

(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]

This paper analyzes debates on animal language in eighteenth-century German philosophy and science. Adopting a history of ideas approach, I explain how the study of animal language became tied to the investigation into the origin and development of language towards the end of the eighteenth century. I argue that for large parts of the eighteenth century, the question of the existence of animal languages was studied within the context of the philosophical question of whether animals possess reason. In Germany, the debate concerning animal reason was influenced by Christian Wolff and was taken up by diverse thinkers such as Winkler, Meier, and Reimarus. I argue that in the second half of the eighteenth century the study of animal language became more loosely related to the question of whether animals possess reason: animal language was studied not only in light of the debate on animal reason but also because it sheds light on the nature of animals, on the differences and similarities between animals and humans, and on the origin and development of language. This systematic study of animal language coincided with the rise of linguistics, anthropology, and biology as independent sciences. • Explains the debate on animal language in eighteenth-century Germany. • Explains the debate on animal reason in eighteenth-century Germany. • Explains how animal language was studied in eighteenth-century anthropology. • Explores animal language and the rise of linguistics, anthropology, and biology. [ABSTRACT FROM AUTHOR]

In order to consider the way dispersal works over our presumptions in the films and texts collected by Elsaesser, one would want Benjamin and Heidegger at the table hosting a ghostly sprawl of contenders. Elsaesser, moreover, relied strongly on the pharmakon that Derrida draws from Plato's pharmacy and measures the gait of the I pharmakos i , monitoring the scapegoat's rounds of abject duty. Later on, in his work on philosophy and film, Elsaesser adopts Heidegger's I Weltbild i as a leading thread useful for theoretical adaptation. Google Scholar 4 Elsaesser, Thomas. [Extracted from the article]

This paper analyzes the historical context and systematic importance of Kant's hypothetical use of reason. It does so by investigating the role of hypotheses in Kant's philosophy of science. We first situate Kant's account of hypotheses in the context of eighteenth-century German philosophy of science, focusing on the works of Wolff, Meier, and Crusius. We contrast different conceptions of hypotheses of these authors and elucidate the different theories of probability informing them. We then adopt a more systematic perspective to discuss Kant's idea that scientific hypotheses must articulate real possibilities. We argue that Kant's views on the intelligibility of scientific hypotheses constitute a valuable perspective on scientific understanding and the constraints it imposes on scientific rationality. • Analyzes the role of hypotheses in eighteenth-century German philosophy. • Explains the relation between probability and hypotheses in various authors. • Explains how hypotheses paved the way for obtaining certain truths. • Explores the connection between hypotheses and scientific understanding in Kant. [ABSTRACT FROM AUTHOR]

This paper is about Kant's late unfinished manuscript, Opus postumum (1796–1803) and some of the resonances it has with Schelling's early Naturphiloso-phie (1797–1800). Most of the secondary literature on Opus postumum investigates its relation to the rest of Kant's corpus, often framing the drafts as an attempt to fill a so-called "gap" in the Critical philosophy whilst ignoring the relationship it has to the wider landscape of late eighteenth century German philosophy. Whether Opus postumum may provide grounds for reviewing the relationship between Kant and Schelling's Naturphilosophie, for example, is rarely discussed. Some scholars have remarked upon the striking parallels between Opus postumum and Naturphilosophie, but there has yet to appear a single monograph-length text on the relation. Whilst certainly "Schelling's Post-Kantian confrontation with nature itself begins with the overthrow of the Copernican revolution" (Grant 2008, 6), what if Kant was himself overthrowing the Copernican revolution? In this paper, I will outline some of the points of contact to start from in support of posing this question. [ABSTRACT FROM AUTHOR]

This article sheds light on the little known and poorly understood extensive discussion on the relationship between Marx's Capital and Hegel's Science of Logic in the tradition of creative Soviet Marxism. The exploration of the mechanism of ascending from the abstract to the concrete and its relation to the movement of thought from the concrete to the abstract was one of the key points of this discussion. The ascending from the abstract to the concrete is a crucial issue of the dialectical logic developed in German Classical Philosophy, especially in Hegel's Science of Logic. Marx implemented the method of ascent from the abstract to the concrete to investigate a historically concrete object (the capitalist mode of production) as an organic whole. [ABSTRACT FROM AUTHOR]