A Priori Volume 6
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Johann Gottlieb Fichte, Addresses to the German Nation (1807/08)
Volume 2. From Absolutism to Napoleon, 1648-1815 Johann Gottlieb Fichte, Addresses to the German Nation (1807/08) Johann Gottlieb Fichte (1762-1814) was a distinguished post-Kantian philosopher and notorious intellectual radical who was stripped of his Jena professorship in 1798 after allegations of atheism and Jacobinism were raised against him. Finding refuge in Prussia, he was appointed professor at the new University of Berlin, a post he held from 1810 until his death, four years later, at the age of 52. His addresses have been stigmatized as expressions of intolerant and megalomaniacal German nationalism. In reality, their worst fault is intemperate anti-French sentiment, not surprising in the era of the Napoleonic domination of Germany. These excerpts display Fichte’s inclination to interpret “Germanness” as a philosophical disposition that includes a drive toward the attainment of freedom and a liberal state (though he does not advocate a single German nation-state). The text displays the influence of German liberal historicism, Kantian moral-political philosophy, and Herderian concerns with national identity. Addresses to the German Nation Johann Gottlieb Fichte Seventh Address A Closer Study of the Originality and Characteristics of a People In the preceding addresses we have indicated and proved from history the characteristics of the Germans as an original people, and as a people that has the right to call itself simply the people, in contrast to other branches that have been torn away from it; for indeed the word “deutsch” in its real signification denotes what we have just said. It will be in accordance with our purpose if we devote another hour to this subject and deal with a possible objection, viz., that if this is something peculiarly German one must confess that at the present time there is but little left that is German among the Germans themselves. -
The Ontological-Ontic Character of Mythology
Western University Scholarship@Western Electronic Thesis and Dissertation Repository 8-25-2017 12:00 AM The Ontological-Ontic Character of Mythology Jeffrey M. Ray The University of Western Ontario Supervisor Dr. John Verheide The University of Western Ontario Graduate Program in Theory and Criticism A thesis submitted in partial fulfillment of the equirr ements for the degree in Master of Arts © Jeffrey M. Ray 2017 Follow this and additional works at: https://ir.lib.uwo.ca/etd Part of the Continental Philosophy Commons, History of Philosophy Commons, and the Metaphysics Commons Recommended Citation Ray, Jeffrey M., "The Ontological-Ontic Character of Mythology" (2017). Electronic Thesis and Dissertation Repository. 4821. https://ir.lib.uwo.ca/etd/4821 This Dissertation/Thesis is brought to you for free and open access by Scholarship@Western. It has been accepted for inclusion in Electronic Thesis and Dissertation Repository by an authorized administrator of Scholarship@Western. For more information, please contact [email protected]. Abstract This thesis submission interrogates the concept of mythology within the opposing philosophical frameworks of the world as either an abstract totality from which ‘truth’ is derived, or as a chaotic background to which the subject brings a synthetic unity. Chapter One compares the culturally dominant, classical philosophical picture of the world as a necessary, knowable totality, with the more recent conception of the ‘world’ as a series of ideational repetitions (sense) grafted on to material flows emanating from a chaotic background (non-sense). Drawing on Plato, Kant, and Heidegger, I situate mythology as a conception of the false—that which fails to correlate with the ‘world’ as a necessary whole. -
Modernity and the (Im)Possibility of Transcendence
Modernity and the (Im)Possibility of Transcendence A Cognitive Map for Liberation: From Nietzsche and Modern Binaries to Ghazalian Noetics by Fareah Fysudeen A thesis presented for the BA degree with Honors in Philosophy The Department of Philosophy University of Michigan Winter 2021 Advisors: Daniel Herwitz and Alexander Knysh i ii Acknowledgments This thesis wouldn’t have been possible without the continued support of my primary advisor, Dr. Daniel Herwitz, and my secondary advisor, Dr. Alexander Knysh. It is with their guidance, feedback, and encouragement that I was able to undertake what still seems to me a mammoth task. I would like to thank the Philosophy Department for being my first love at the University of Michigan and for housing a particularly astounding group of faculty who have allowed me the creative and intellectual freedom to critique, challenge, and wonder about the world and its meaning, especially David Baker, Laura Reutsche, James Joyce, Andreas Gailus, and again Daniel Herwitz. I also thank my professors Samer Ali, Su’ad Abdul Khabeer, and Debotri Dhar for revolutionizing my understanding of Islam and/or liberation. My intellectual journey in my undergraduate career began with the particularly plucky group of young philosophers in the Society of Deontology (run by the inspirational Guus Duindam) whose conversations I will always remember fondly; and it led me all the way to Morocco where I met an Islamic environmentalist who set my life down a surprising and wonderful trajectory. For both, I am incredibly grateful. I thank my Muslim community at the University of Michigan and at home for reminding me where love and home truly is. -
Novalis's Magical Idealism
Symphilosophie International Journal of Philosophical Romanticism Novalis’s Magical Idealism A Threefold Philosophy of the Imagination, Love and Medicine Laure Cahen-Maurel* ABSTRACT This article argues that Novalis’s philosophy of magical idealism essentially consists of three central elements: a theory of the creative or productive imagination, a conception of love, and a doctrine of transcendental medicine. In this regard, it synthesizes two adjacent, but divergent contemporary philosophical sources – J. G. Fichte’s idealism and Friedrich Schiller’s classicism – into a new and original philosophy. It demonstrates that Novalis’s views on both magic and idealism, not only prove to be perfectly rational and comprehensible, but even more philosophically coherent and innovative than have been recognised up to now. Keywords: magical idealism, productive imagination, love, medicine, Novalis, J. G. Fichte, Schiller RÉSUMÉ Cet article défend l’idée selon laquelle trois éléments centraux composent ce que Novalis nomme « idéalisme magique » pour désigner sa philosophie propre : la conception d’une imagination créatrice ou productrice, une doctrine de l’amour et une théorie de la médecine transcendantale. L’idéalisme magique est en cela la synthèse en une philosophie nouvelle et originale de deux sources philosophiques contemporaines, à la fois adjacentes et divergentes : l’idéalisme de J. G. Fichte et le classicisme de Friedrich Schiller. L’article montre que les vues de Novalis tant sur la magie que sur l’idéalisme sont non seulement réellement rationnelles et compréhensibles, mais philosophiquement plus cohérentes et novatrices qu’on ne l’a admis jusqu’à présent. Mots-clés : idéalisme magique, imagination productrice, amour, médecine, Novalis, J. G. -
Jonah N. Schupbach: Curriculum Vitae
Jonah N. Schupbach Department of Philosophy, University of Utah [email protected] 402 CTIHB, 215 S. Central Campus Drive jonahschupbach.com Salt Lake City, Utah 84112 (801) 585-5810 Areas of Specialization Areas of Competence Epistemology (including Formal Epistemology) Philosophy of Religion Logic Metaphysics Philosophy of Science Philosophy of Cognitive Science Appointments University of Utah Associate Professor (tenure granted 2017), Department of Philosophy, 2017–present. Assistant Professor, Department of Philosophy, 2011–2017. Tilburg University Visiting Fellow, Tilburg Center for Logic & Philosophy of Science (TiLPS), September 2008– June 2009. Education Ph.D. History & Philosophy of Science, University of Pittsburgh, 2011. Dissertation: Studies in the Logic of Explanatory Power (defended June 14, 2011). Co-directors: John Earman (Pittsburgh, HPS), Edouard Machery (Pittsburgh, HPS). M.A. Philosophy, Western Michigan University, 2006. M.A. Philosophy of Religion, Denver Seminary, 2004. B.S.E. Industrial Engineering, University of Iowa, 2001. Jonah N. Schupbach,Curriculum Vitae 2 Publications Books Conjunctive Explanations: The Nature, Epistemology, and Psychology of Explanatory Multiplicity. New York: Routledge (to appear in Routledge’s Studies in the Philosophy of Science series). Co-edited with David H. Glass. Bayesianism and Scientific Reasoning. Cambridge: Cambridge University Press (to appear in Cambridge’s Elements in the Philosophy of Science series). Book Chapters “William Paley,” in Stewart Goetz and Charles Taliaferro (eds.), The Encyclopedia of Philosophy of Religion. Malden, MA: Wiley (forthcoming). “Inference to the Best Explanation, Cleaned Up and Made Respectable,” in Kevin McCain and Ted Poston (eds.), Best Explanations: New Essays on Inference to the Best Explanation. Oxford: Oxford University Press, (2017): 39-61. -
The Nous: a Globe of Faces1
THE NOUS: A GLOBE OF FACES1 Theodore Sabo, North-West University, South Africa ([email protected]) Abstract: Plotinus inherited the concept of the Nous from the Middle Platonists and ultimately Plato. It was for him both the Demiurge and the abode of the Forms, and his attempts at describing it, often through the use of arresting metaphors, betray substantial eloquence. None of these metaphors is more unusual than that of the globe of faces which is evoked in the sixth Ennead and which is found to possess a notable corollary in the prophet Ezekiel’s vision of the four living creatures. Plotinus’ metaphor reveals that, as in the case of Ezekiel, he was probably granted such a vision, and indeed his encounters with the Nous were not phenomena he considered lightly. Defining the Nous Plotinus’ Nous was a uniquely living entity of which there is a parallel in the Hebrew prophet Ezekiel. The concept of the Nous originated with Anaxagoras. 2 Although Empedocles’ Sphere was similarly a mind,3 Anaxagoras’ idea would win the day, and it would be lavished with much attention by the Middle and Neoplatonists. For Xenocrates the Nous was the supreme God, but for the Middle Platonists it was often the second hypostasis after the One.4 Plotinus, who likewise made the Nous his second hypostasis, equated it with the Demiurge of Plato’s Timaeus.5 He followed Antiochus of Ascalon rather than Plato in regarding it as not only the Demiurge but the Paradigm, the abode of the Forms.6 1 I would like to thank Mark Edwards, Eyjólfur Emilsson, and Svetla Slaveva-Griffin for their help with this article. -
Post-Continental Philosophy: Its Definition, Contours, and Fundamental Sources
Post-continental Philosophy: Its Definition, Contours, and Fundamental Sources NELSON MALDONADO-TORRES It is no accident that the global geographical framework in use today is essentially a cartographic celebration of European power. After centuries of imperialism, the presumptions of a worldview of a once-dominant metropole has become part of the intellectual furniture of the world…. Metageography matters, and the attempt to engage it critically has only begun. Martin W. Lewis and Kären W. Wigen, The Myth of Continents.1 or several decades now the contours of legitimate philosophy have been drawn by advocates of F so-called analytic and continental philosophies. Analytic philosophy is often referred to as a style of thinking centered on the question of whether something is true, rather than, as continental philosophy, on the multiple factors that constitute meaning.2 Analytic philosophy is also said to be closer to the sciences, while continental philosophy has more affinity with the humanities.3 One of the reasons for this lies in that while analytic philosophy tends to dismiss history from its reflections, continental philosophy typically emphasizes the relevance of time, tradition, lived experience, and/or social context. Fortunately, this situation is slowly but gradually changing today. A variety of intellectuals are defying the rigid boundaries of these fields. Some of the most notable are Afro- American, Afro-Caribbean, and Latina/o scholars using the arsenal of these bodies of thought to analyze and interpret problems related to colonialism, racism, and sexism in the contemporary world.4 These challenges demand a critical analysis of the possibilities and limits of change within the main coordinates of these different styles or forms of philosophizing. -
History of Medieval Philosophy - En-Cours-2017-Lfilo1281 Lfilo1281 History of Philosophy 2: History of 2017 Medieval Philosophy
Université catholique de Louvain - History of philosophy 2: History of medieval Philosophy - en-cours-2017-lfilo1281 lfilo1281 History of philosophy 2: History of 2017 medieval Philosophy 3 credits 30.0 h Q1 This biannual learning is being organized in 2017-2018 Teacher(s) Counet Jean-Michel ; Language : French Place of the course Louvain-la-Neuve Prerequisites / The prerequisite(s) for this Teaching Unit (Unité d’enseignement – UE) for the programmes/courses that offer this Teaching Unit are specified at the end of this sheet. Main themes The course will carefully examine the genesis of philosophy in the Middle Ages. The links to doctrines from Antiquity are very strong. However, we notice also that an interiority characteristic of Augustinian Christianity begins to gain ground, as does a type of rational questioning based on faith. Authors such as Augustine, Boethius, and Pseudo- Dionysius are revealing in this respect. Having examined the links to Antiquity, we shall move on to an examination of the impact that Arab thought had on Medieval thinking: the rediscovery of Aristotle through Arabic and Greek translations; the emergence of the University as an institution devoted to philosophical reflection. Finally, we shall examine the impact of the condemnations of 1277: these dealt a fatal blow to radical Averroism and, in the end, gave birth to a class of intellectuals who thought outside of a direct reference to the Church. Aims By the end of the course, the student should be able to give an account of the main problems Medieval philosophers confronted (the problem of universals, reason and faith, logic and the knowledge of God, Aristotelianism and Neo-Platonism, transitions-from antiquity and into the Renaissance, etc.). -
Book Review: Gadamer's Ethics of Play: Hermeneutics and the Other
Eastern Illinois University The Keep Faculty Research and Creative Activity Kinesiology, Sport & Recreation January 2013 Book Review: Gadamer’s Ethics of Play: Hermeneutics and the Other Chad R. Carlson Eastern Illinois University, [email protected] Follow this and additional works at: https://thekeep.eiu.edu/kss_fac Part of the Kinesiology Commons Recommended Citation Carlson, Chad R., "Book Review: Gadamer’s Ethics of Play: Hermeneutics and the Other" (2013). Faculty Research and Creative Activity. 19. https://thekeep.eiu.edu/kss_fac/19 This Article is brought to you for free and open access by the Kinesiology, Sport & Recreation at The Keep. It has been accepted for inclusion in Faculty Research and Creative Activity by an authorized administrator of The Keep. For more information, please contact [email protected]. BOOK REVIEW Chad Carlson Eastern Illinois University Gadamer’s ethics of play: Hermeneutics and the other, by Monica Vilhauer, Lanham, MD, Lexington Books, 2010, 166 pp., £37 (hardback), ISBN 978-0739139141 As a naıve graduate student, I remember signing up for a course in the Philosophy Department entitled, ‘Art and Truth’. Although I was studying sport and play in a different department, I was intrigued by the title – art seemed closely related to play and sport in the landscape of human experiences. Further, the course was offered at a convenient time and it fulfilled a deficiency I had toward graduation. Unfortunately, I had no idea what I was getting into. The course readings, which included Martin Heidegger, Friedrich Nietzsche, Maurice Merleau- Ponty, Jacques Derrida, Jurgen Habermas, and, most prominently, Hans-Georg Gadamer, seemed so dense that they necessitated long hours of introduction and prior training that I did not have. -
Analytic and Continental Philosophy, Science, and Global Philosophy
CHAPTER SIX ANALYTIC AND CONTINENTAL PHILOSOPHY, SCIENCE, AND GLOBAL PHILOSOPHY Richard Tieszen There are many references in the philosophical literature to the division between analytic and Continental philosophy but it is not easy to provide a simple formulation of what it is that distinguishes these approaches to or styles of philosophy. There have been significant subdivisions within what has been considered analytic philosophy, such as that between for- mal philosophy, ordinary language philosophy, and conceptual analysis, and there have of course also been many variations within the general grouping of Continental philosophy, extending from eidetic phenomenol- ogy, existential phenomenology, existentialism, structuralism and semiot- ics, and neo-Freudian analysis to deconstruction. Philosophers who have written about the split between the analytic and Continental traditions have often focused on the work of particular figures who seem to embody much of what is involved in the division. In The Origins of Analytic Philoso- phy, for example, Michael Dummett looks to Frege and Husserl and holds that Frege took a turn into the philosophy of language but that Husserl did not, thus initiating a split in modern philosophy. Michael Friedman, to take another example, writes a book entitled A Parting of the Ways in which he focuses on Carnap, Cassirer, and Heidegger. Over the years I have heard or read a host of characterizations of the two traditions, such as the following: Analytic philosophy strives for clarity, exactness, precision and Continental philosophy does not. Con- tinental philosophy instead tends toward the use of poetic or dramatic language. The methodology of analytic philosophy is argumentation while Continental philosophy, if it has a methodology at all, is concerned with description or narrative or literary quality. -
Noetics Lawrence Krader
Noetics Lawrence Krader ©2010 Cyril Levitt Editor’s Introduction Lawrence Krader passed away on November 15, 1998, after having produced what he considered to be the antepenultimate draft of his magnum opus on noetics. He planned to prepare the final draft for publication in the following year. In August 1998, during our last face- to-face meeting in Berlin, he reviewed the theory of noetics with me and felt confident that the manuscript he had completed to that point contained all the major ideas that he wished to present to the reading public. It was then a matter of fine-tuning. In preparing this manuscript for publication, I have exercised my editorial privilege and decided not to second guess the author in terms of clarifying ambiguities in the text, smoothing out cumbersome con- structions of language that would have surely been changed in the final draft, eliminate repetitive thoughts or passages, or adding and specifying further bibliographic detail that might be of help to the reader. I’ve performed some light editing, correcting spelling and grammar mistakes such as they were, and obvious errors, for example, where one thinker was identified in the text when it was clear that another was meant. I decided upon this strategy not only because I didn’t want to second-guess the intention of the author in matters of detail; in addition, I felt that the reader should wrestle with Krader’s words as he left them. The book will be a “rougher” and less elegant read, but the reader will hopefully benefit from this encounter with a manuscript in statu nascendi, a whole lacking the finishing touches and some elegant turns of phrase in a polished draft of which the author could say “this is my final product.” In a strange way, as the reader will discover, the lack of synthesis is a theme of noetics. -
Hermeneutical Phenomenology and the Philosophy of Science Patrick A
Fordham University Masthead Logo DigitalResearch@Fordham Hermeneutic and Phenomenological Philosophies Research Resources of Science 1991 Hermeneutical Phenomenology and the Philosophy of Science Patrick A. Heelan Georgetown University, [email protected] Follow this and additional works at: https://fordham.bepress.com/phil_research Part of the Continental Philosophy Commons, and the Philosophy of Science Commons Recommended Citation Heelan, Patrick A., "Hermeneutical Phenomenology and the Philosophy of Science" (1991). Research Resources. 11. https://fordham.bepress.com/phil_research/11 This Article is brought to you for free and open access by the Hermeneutic and Phenomenological Philosophies of Science at DigitalResearch@Fordham. It has been accepted for inclusion in Research Resources by an authorized administrator of DigitalResearch@Fordham. For more information, please contact [email protected]. Hermeneutical Phenomenology and the Philosophy of Science Heelan, Patrick, “Hermeneutical Phenomenology and the Philosophy of Science,” in Silverman, Hugh (ed.), Gadamer and Hermeneutics: Science, Culture, and Literature, (New York: Routledge, 1991). pp. 213-228 HERMENEUTICAL PHENOMENOLOGY AND THE PHILOSOPHY OF SCIENCE PATRICK A. HEELAN PART I: Continental and Analytic Philosophy of Science Compared The two most characteristic interests of continental philosophy1 are (1) its preoccupation with the problem of the “constitution” of knowledge, and (2) the effect of the historical and cultural world context of science on the “social constitution” of scientific knowledge. Such constitution is “hermeneutical,” when it essentially involves language, natural and artifactual symbols, and historical communities of interpreters. Continental philosophy from the start sees science as an institution in a cultural, historical, and hermeneutical setting. The domain of its discourse is values, subjectivity, Life Worlds, history, and society, as these affect the constitution of scientific knowledge.