By Vittorio Hösle, Steven Rendall
Initially released as Eine kurze Geschichte der deutschen Philosophie. Translated by means of Steven Rendall
This concise yet entire booklet presents an unique historical past of German-language philosophy from the center a long time to this present day. In an available narrative that explains complicated principles in transparent language, Vittorio Hösle lines the evolution of German philosophy and describes its principal impression on different facets of German tradition, together with literature, politics, and technological know-how.
Starting with the medieval mystic Meister Eckhart, the booklet addresses the philosophical alterations caused through Luther's Reformation, after which provides an in depth account of the classical age of German philosophy, together with the paintings of Leibniz and Kant; the increase of a brand new kind of humanities in Lessing, Hamann, Herder, and Schiller; the early Romantics; and the Idealists Fichte, Schelling, and Hegel. the next chapters examine the cave in of the German synthesis in Schopenhauer, Feuerbach, Marx, and Nietzsche. Turning to the 20 th century, the booklet explores the increase of analytical philosophy in Frege and the Vienna and Berlin circles; the root of the old sciences in Neo-Kantianism and Dilthey; Husserl's phenomenology and its radical alteration by way of Heidegger; the Nazi philosophers Gehlen and Schmitt; and the most West German philosophers, together with Gadamer, Jonas, and people of the 2 Frankfurt faculties. Arguing that there has been a particular German philosophical culture from the mid-eighteenth century to the mid-twentieth century, the ebook closes via reading why that culture principally led to the many years after international battle II.
A philosophical heritage outstanding for its scope, brevity, and lucidity, this is often a useful ebook for college kids of philosophy and someone attracted to German highbrow and cultural history.
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Extra info for A Short History of German Philosophy
By creating numbers out of itself, the mind also finds what subsists timelessly in the divine mind. In his last work, De apice theoriae (On the summit of contemplation, 1464), Nicholas defends a far-reaching epistemological optimism: everything exists for the sake of the mind, but the mind itself exists in order to contemplate possibility-itself—that is the last of the many names of God that Nicholas seeks to introduce. In 1453, after the fall of Constantinople, Nicholas wrote the interreligious dialogue De pace fidei (“On Peaceful Unity of Faith”), which more than three centuries later fascinated the author of Nathan der Weise (Nathan the Wise).
There can be no doubt as to the sincerity of Eckhart’s intellectually very subtle religiousness. And we can doubt even less that a few of his statements that offended naïve beliefs are persuasively deduced from plausible propositions. What raises the Book of Divine Consolation so far above the usual representatives of the consolation genre is its comprehensive metaphysical perspective. The injunction to subject oneself to God and the rejection of speculation on contrafactual courses of the world remind us of Spinoza; but whereas the latter, like the Stoics, seeks to be freed from affects, Eckhart affirms the depths of pain as a path to God.
Luther’s masterful translation, which made the Scriptures freely accessible and raised the new High German language to the level of other European languages, at the same time shackled interpretation to the letter of the Bible. The old doctrine of the fourfold meaning of Scripture had led to far-fetched interpretations that no longer had anything to do with the text; that was now over. But at the same time the fourfold doctrine had allowed exegetes to further develop the tradition in the sincere belief that they were remaining true to its real meaning; and now that, too, was over.