By Frederick C. Beiser
Histories of German philosophy within the 19th century often concentrate on its first half--when Hegel, idealism, and Romanticism ruled. against this, the rest of the century, after Hegel's demise, has been quite overlooked since it has been noticeable as a interval of stagnation and decline. yet Frederick Beiser argues that the second one 1/2 the century used to be actually essentially the most progressive classes in glossy philosophy as the nature of philosophy itself used to be up for grabs and the very absence of simple task ended in creativity and the beginning of a brand new period.
In this leading edge concise background of German philosophy from 1840 to 1900, Beiser focuses no longer on topics or person thinkers yet quite at the period's 5 nice debates: the id quandary of philosophy, the materialism controversy, the tools and boundaries of heritage, the pessimism controversy, and the "Ignorabimusstreit." Schopenhauer and Wilhelm Dilthey play vital roles in those controversies yet so do many overlooked figures, together with Ludwig Buchner, Eugen Duhring, Eduard von Hartmann, Julius Fraunstaedt, Hermann Lotze, Adolf Trendelenburg, and girls, Agnes Taubert and Olga Pluemacher, who've been thoroughly forgotten in histories of philosophy.
The result's a wide-ranging, unique, and unbelievable new account of German philosophy within the serious interval among Hegel and the 20th century."
Read Online or Download After Hegel: German Philosophy, 1840-1900 PDF
Best philosophy books
Together with 3 of his most renowned and significant essays, Utilitarianism, On Liberty, and Essay on Bentham, besides formative decisions from Jeremy Bentham and John Austin, this quantity offers a uniquely perspicuous view of Mill's moral and political thought.
* includes Mill's most famed and influential works, Utilitarianism and On Liberty in addition to his vital Essay on Bentham.
* makes use of the 1871 version of Utilitarianism, the final to be released in Mill's lifetime.
* contains choices from Bentham and John Austin, the 2 thinkers who most affected Mill.
* advent written through Mary Warnock, a hugely revered determine in 20th-century ethics in her personal correct.
* presents an in depth, updated bibliography with the easiest scholarship on Mill, Bentham and Utilitarianism.
Hegel nasce a Stoccarda nel 1770 e muore a Berlino nel 1831. Considerato il più significativo esponente dell’idealismo tedesco, di lui, tra le altre, ci resta questa Enciclopedia, un’opera ambiziosa e molto travagliata dal punto di vista compositivo, di cui esistono più di una redazione e diversified edizioni.
"Vivre nous have a tendency entre l'un et l'autre : il dit à l. a. fois l'élémentaire de notre situation – être en vie – et l'absolu de notre aspiration : "Vivre enfin ! " motor vehicle que pourrions-nous désirer d'autre que vivre ?
Vivre est en quoi nous nous trouvons toujours déjà engagés en même temps que nous ne parvenons jamais – pleinement – à y accéder.
Aussi los angeles tentation de l. a. philosophie, depuis les Grecs, a-t-elle été de le dédoubler : d'opposer au vivre répétitif, cantonné au biologique, ce qu'on appellera, le projetant dans l'Être, l. a. "vraie vie".
Refusant ce file et circulant entre pensée extrême-orientale et philosophie, j'envisagerai ici quels thoughts peuvent faire entrer dans une philosophie du vivre : le second, l'essor opposé à l'étalement, l'entre et l'ambiguïté ; ou ce que j'appellerai enfin, prenant l'expression en Chine, l. a. "transparence du matin".
Je me demanderai, plus généralement, remark chaque idea, pour se saisir du vivre, doit s'ouvrir à son opposé. motor vehicle remark s'élever à l'ici et maintenant sans se laisser absorber dans cet immédiat, ni non plus le délaisser ?
Ce qui impliquera de développer une stratégie du vivre en lieu et position de los angeles morale.
Le risque est sinon d'abandonner ce vivre aux truismes de los angeles sagesse ; ou bien au grand marché du développement team of workers comme au bazar de l'exotisme. motor vehicle cet entre-deux, entre santé et spiritualité, los angeles philosophie ne l'a-t-elle pas – hélas ! – imprudemment laissé en friche ? "
- Ontology of Production: Three Essays (Asia-Pacific: Culture, Politics, and Society)
- Nietzsche: Beyond Good and Evil: Prelude to a Philosophy of the Future (Cambridge Texts in the History of Philosophy)
- Kierkegaard's Ethic of Love: Divine Commands and Moral Obligations
- Peirce: The Arguments of the Philosophers
- The Emotions: Outline of a Theory
Extra resources for After Hegel: German Philosophy, 1840-1900
The point I wish to make is that all sides assumed that these questions could be answered. The all but universal belief which this amounts to is that these answers are, as it were, so much hidden treasure; the problem is to find the path to it. Or, to use another metaphor, mankind has been presented with the scattered parts of a jigsaw The Decline of Utopian Ideas in the West • 29 puzzle: if you can put the pieces together, it will form a perfect whole which constitutes the goal of the quest for truth, virtue, happiness.
We are free to criticise the values of other cultures, to condemn them, but we cannot pretend not to understand them at all, or to regard them simply as subjective, the products of creatures in different circumstances with different tastes from our own, which do not speak to us at all. There is a world of objective values. By this I mean those ends 12 • The Crooked Timber of Humanity that men pursue for their own sakes, to which other things are means. I am not blind to what the Greeks valued – their values may not be mine, but I can grasp what it would be like to live by their light, I can admire and respect them, and even imagine myself as pursuing them, although I do not – and do not wish to, and perhaps could not if I wished.
We can discuss each other’s point of view, we can try to reach common ground, but in the end what you pursue may not be reconcilable with the ends to which I find that I have dedicated my life. Values may easily clash within the breast of a single individual; and it does not follow that, if they do, some must be true and others false. Justice, rigorous justice, is for some people an absolute value, but it is not compatible with what may be no less ultimate values for them – mercy, compassion – as arises in concrete cases.