DOCSLIB.ORG

Cambridge Companions Online

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Cambridge Companions Online Cambridge Companions Online http://universitypublishingonline.org/cambridge/companions/ The Cambridge Companion to Modern Jewish Philosophy Edited by Michael L. Morgan, Peter Eli Gordon Book DOI: http://dx.doi.org/10.1017/CCOL0521813123 Online ISBN: 9781139001489 Hardback ISBN: 9780521813129 Paperback ISBN: 9780521012553 Chapter 4 - Jewish Philosophy after Kant The Legacy of Salomon Maimon pp. 53-7 9 Chapter DOI: http://dx.doi.org/10.1017/CCOL0521813123.004 Cambridge University Press P1: SBT 0521813123c04.xml CUNY742/Morgan 0 521 81312 3 March 8, 2007 13:10 4 Jewish Philosophy after Kant: The Legacy of Salomon Maimon paul w. franks Blessed be God, who has given of His wisdom to Kant. Isaac Breuer1 Since the end of the eighteenth century, no non-Jewish philosopher has been more central to Jewish philosophy than Kant. The major Jewish philosophers of late modernity have worked out their positions in rela- tion to Kant, sometimes through the mediation of post-Kantians such as Hegel, Schelling, and Schopenhauer – just as the major ancient and medieval Jewish philosophers worked out their positions in relation to Plato, sometimes through the mediation of post-Platonists such as Aristotle, Plotinus and Alfarabi.2 What is the cause of Jewish philoso- phy’s intimate relation to Kant? One explanation is that Kant’s career coincided with the entry of Jews into German academic and intellectual life, a development to which Kant was openly sympathetic and for which justification could be found in his philosophy, with its doctrine of equal respect for each rational being.3 When Moses Mendelssohn visited Kant’s lectures in Konigsberg,¨ Kant is said to have silenced the students’ anti-Semitic jeers by greeting the great Jewish philosopher with a show of respect.4 Kant had several Jewish students, including Markus Herz, whom he chose to defend his (Kant’s) inaugural dissertation in 1770. These students, to whom an academic career was open only if they converted to Chris- tianity, chose instead to promote Kantianism from within the Jewish community. After emancipation, when the ban on Jewish professors was formally lifted, Jews such as Otto Liebman and Hermann Cohen – the latter the first Jewish full professor in Germany – were at the forefront of the “back to Kant” movement. In the early twentieth century, when I gratefully acknowledge the assistance and comments of Robert Gibbs, Peter Gordon, Yitzhak Melamed, Michael Morgan, Hindy Najman, Benjamin Pol- lock, and Eliot Wolfson. 53 DownloadedCambridge from Cambridge Collections Companions Online Online © by Cambridge IP 130.253.4.14 University on Wed Mar Press,12 12:06:07 200 GMT7 2014. http://dx.doi.org/10.1017/CCOL0521813123.004 Cambridge Companions Online © Cambridge University Press, 2014 P1: SBT 0521813123c04.xml CUNY742/Morgan 0 521 81312 3 March 8, 2007 13:10 54 Paul W. Franks Neo-Kantianism predominated within the intellectual establishment of Wilhelmine Germany, Isaac Breuer, the intellectual leader of “indepen- dent” German Orthodoxy, joined the Kant Society and wrote texts advo- cating “Torah-true Judaism” at a desk over which Kant’s portrait hung.5 This explanation has little to do with the details of Kant’s thought, so I will offer a complementary but content-based explanation, arguing that between Jewish philosophy and Kant lies a genuine affinity, which is due to Jewish philosophy’s longstanding involvement with the Pla- tonic tradition. Kant himself emphasizes his intimate relation to Plato, and this alone suffices for the development of a Kantianism deploying characteristically Jewish terms. However, some distinctive features of Kant’s Platonism are especially susceptible to interpretation in terms of such central Jewish concepts as divine unity, law, and messianism. Moreover, Kant’s Platonism is quickly radicalized by Salomon Maimon, who explicitly injects Jewish philosophy into post-Kantianism and post- Kantianism into Jewish philosophy. It is Maimon, above all, who facili- tates Jewish philosophy’s intimate entanglement with post-Kantian tra- ditions such as German Idealism, Neo-Kantianism, and critical theory. While Maimon’s role in the development of post-Kantianism is well- known, his centrality in the history of modern Jewish philosophy has hitherto been unacknowledged.6 1. foundations of jewish kantianism Kant’s Platonism plays a crucial role in Hermann Cohen’s argument for what he calls “inner relations” between Kantianism and Judaism.7 To acknowledge this point, however, we need not agree with Cohen’s particular interpretations of Kant or Plato.8 We need only note, first, Kant’s efforts to position himself as Plato’s true heir and, second, the long history throughout which Platonism has been intertwined with both Judaism and Christianity – so closely that someone brought up in either religion can encounter certain Platonic themes for the first time and immediately feel at home. 1.1. Kant and the Ideas Plato is the author about whom Kant famously remarks in his 1781 Critique of Pure Reason “that when we compare the thoughts that an author expresses about a subject, in ordinary speech as well as in writ- ings, it is not at all unusual to find that we understand him even better than he understood himself”.9 When Kant enters uncharacteristically into a polemical controversy in 1796, it is to fend off a competing claim to inherit Platonism.10 DownloadedCambridge from Cambridge Collections Companions Online Online © by Cambridge IP 130.253.4.14 University on Wed Mar Press,12 12:06:07 200 GMT7 2014. http://dx.doi.org/10.1017/CCOL0521813123.004 Cambridge Companions Online © Cambridge University Press, 2014 P1: SBT 0521813123c04.xml CUNY742/Morgan 0 521 81312 3 March 8, 2007 13:10 Jewish Philosophy after Kant 55 Kant makes his 1781 remark when he is insisting, at the beginning of Division Two of the Critique of Pure Reason (the Transcendental Dialectic), on the distinction between concepts – even those pure or a priori concepts called categories – and ideas: Plato made use of the expression idea in such a way that we can readily see that he understood by it something that not only could never be borrowed from the senses, but that even goes far beyond the concepts of the understanding (with which Aristotle occupied himself), since nothing encountered in experience could ever be congruent to it. Ideas for him are archetypes of things themselves, and not, like the categories, merely the key to possible experience.11 In a passage that could easily surprise someone who has been reading the Critique sequentially, and for the first time, Kant protests that ideas “that go much too far for any object that experience can give ever to be congruent, but that nonetheless have their reality . are by no means merely figments of the brain.” The popular portrait of the Platonic repub- lic as “a dream of perfection that can have its place only in the idle thinker’s brain” could hardly be further from the truth.12 By defending ideas as essential to both epistemology and ethics, Cohen argues, Kant joins the Jewish tradition in opposing both sensu- alism and materialism.13 Indeed, (1) Kant himself recognizes an affinity between the Jewish prohibition on representing God and his own insis- tence on the sublimity of the ideas,14 which entails a prohibition on the methodological naturalization of reason.15 But the affinity between Kant and Judaism is not only negative. As we will see, (2) notwithstanding the distinction between theory and practice, the reason whose naturaliza- tion Kant opposes is one, and he regards this unity as manifest primarily through the concept of law. Moreover, (3) Kant’s concern for reason as law funds his teleological conception of history, which is at once both political and religious. Kant’s defence of Platonic ideas at the beginning of the Dialectic can surprise readers because his argument in the preceding Analytic seems so Aristotelian. He argues that concepts – regarded as forms of thought char- acteristic of the faculty of understanding – can be used to think of objects only in combination with “the matter of cognition”, which is given to us humans only through sensibility. Concepts such as “fortune” and “fate,” for which there is no appropriate sensible matter, lack objective valid- ity and should, it seems, be jettisoned.16 In order to save the categories from the fate of “fate,” Kant undertakes the torturous task of showing DownloadedCambridge from Cambridge Collections Companions Online Online © by Cambridge IP 130.253.4.14 University on Wed Mar Press,12 12:06:07 200 GMT7 2014. http://dx.doi.org/10.1017/CCOL0521813123.004 Cambridge Companions Online © Cambridge University Press, 2014 P1: SBT 0521813123c04.xml CUNY742/Morgan 0 521 81312 3 March 8, 2007 13:10 56 Paul W. Franks that these a priori concepts – of substance, causality, and so on – can be combined with appropriate sensible matter by means of the struc- tures of space and time, which he argues are sensibly given, yet a priori. This uncompromising, quasi-Aristotelian hylomorphism can leave one unprepared for the quasi-Platonic argument that ideas – separate forms, incapable of combination with any sensible matter whatsoever, even if it is a priori – are nonetheless essential to our cognition. An idea, as Kant uses the term, is a representation of a “totality of conditions to a given conditioned thing,” made possible by an uncon- ditioned condition or absolute.17 In other words, it is the representa- tion of some given thing as intelligible without residue, so that there is an answer to every possible question as to why the thing is as it is. Though an answer may also invite further why-questions, these too can be answered, until at last an answer is reached that is either self- explanatory or in need of no explanation whatsoever.
Load more

Recommended publications
  • Final Draft Jury
    Freedom in Conflict On Kant’s Critique of Medical Reason Jonas Gerlings Thesis submitted for assessment with a view to obtaining the degree of Doctor of History and Civilization of the European University Institute Florence, 24 February 2017. European University Institute Department of History and Civilization Freedom in Conflict On Kant’s Critique of Medical Reason Jonas Gerlings Thesis submitted for assessment with a view to obtaining the degree of Doctor of History and Civilization of the European University Institute Examining Board Prof. Dr. Martin van Gelderen, EUI, Lichtenberg-Kolleg – The Göttingen Institute for Advanced Study (Supervisor) Dr. Dr. h.c. Hans Erich Bödeker, Lichtenberg-Kolleg – The Göttingen Institute for Advanced Study Prof. Stéphane Van Damme, European University Institute Senior Lecturer, Dr. Avi Lifschitz, UCL © Jonas Gerlings, 2016 No part of this thesis may be copied, reproduced or transmitted without prior permission of the author Researcher declaration to accompany the submission of written work Department of History and Civilization - Doctoral Programme I Jonas Gerlings certify that I am the author of the work Freedom in Conflict – Kant’s Critique of Medical Reason I have presented for examination for the Ph.D. at the European University Institute. I also certify that this is solely my own original work, other than where I have clearly indicated, in this declaration and in the thesis, that it is the work of others. I warrant that I have obtained all the permissions required for using any material from other copyrighted publications. I certify that this work complies with the Code of Ethics in Academic Research issued by the European University Institute (IUE 332/2/10 (CA 297).
    [Show full text]
  • JEWISH WOMEN of the BERLIN SALONS the Berlin Salons Which
    1 JEWISH WOMEN OF THE BERLIN SALONS The Berlin salons which developed in the late eighteenth century owed both their existence and the form of their development to Jewish women. These early salons were the result of a unique interrelation between the German enlightenment and Haskalah on the one hand and, on the other, young, educated Jewish women from well-to-do families, who were searching for a new role in life outside the patriarchal structures of their families. These salons have variously been criticized as a symptom of failing Jewish tradition or welcomed as a phenomenon of emancipation and acculturation. Whatever one’s attitude, their importance as highlights of the salon culture and for the process of women’s emancipation in Germany cannot be denied. While in Paris by the mid-eighteenth century, salons had become a traditional social institution and even bourgeois ladies had advanced to be salonnières, Berlin society, in comparison, was very old-fashioned. The social classes remained strictly separated (with a very exclusive, but largely poor aristocracy at the top); Jews were discriminated against by Prussian law and socially stigmatized. It took a long time for an educated middle class to develop, especially as there was no university in Berlin until 1810. Middle-class women were not supposed to engage in cultural activities, but only in their religious and household duties. The rich but small Jewish upper class in Berlin had a protected status in exchange for their financial and economic services to the crown. Their lifestyle after the end of the Seven Years’ War (1763) became aristocratic.
    [Show full text]
  • Kant-Werkeix.Pdf
    IMMANUEL KANTS BRIE FE WERKE VON UND AN KANT IN GEMEINSCH.AFT , MIT • HER. AUSGEGEBEN HERMANN COHEN, ARTUR BUCHENAU OITO BUEK, ALBERT GORLAND, VON B. KELLERMANN, 0. SCHONDORFFER ERNST CASSIRER HERAUSGEGEBEN VON ERNST CASSlRER ERSTER TElL: BAND IX 1749-1789 VERLEGT BEl BRUNO CASSIRER VERLEGT BEl BRUNO CASSIRER BERLIN BERLIN 1 922 Von Johann Gottfried Herder Von Johann Gottfri~d Herdtr klugen Ueberfetzer in die Hand gefuUen, der weit ill, wenn er Sie geben mir von Ihrer werdenden Moral Nachricht. und uns an manchen Orten auch haJb klug lilk ') wie fehr wiinfchte ich, diefelbe fchon geworden zu fehen. Fugen Aber warum vergelfen Sie, mein liebenswUrdiger Ph.ilofoph! Sie in dem, wa.s Gut ill:, ein folches Werk zur Cultur unfers zu lhrem Paar den dritten Mann? der eben fo vie! gefellige Laune, Jahrhunderts hinzu, als Sie es gethan, in dem was Schon u. ' eben fo vie! Menfchliche Weltweifheit hat - - den Freund Erhaberi ill. Ueber die letzte Materie lefe ich jetzt mit vielem unfers alten LEIBNITZ, dem diefer ungemein viel fchuldig ill, u. Vergnugen ein Werk eines fehr Philofophilchen Britten, das Sie den er fehr gerne gelelen - - den Ph.ilofophifchen Spotter, der auch &anzoftfch haben konnen. Hier ift, weil es eben vor mir mehr Wahrheit herausJacht, aJs andre neraushufien, oder geifern liegt, fein Titel: Recherches philosophiques sur l'origine des Idees, - - kun den Grafen SHAITESBURI. Es ill ein Elend, dafi die que nous avons du Beau et du Sublime.•) Er dringt in mancben SittenJehren delfelben und lCine Unterfuchungen uber die Tugeod, Stellen tiefer, fo wie Sie auf manchen Seiten unfre Ausfichten und neuerlich feine Abhandlungen iiber den Enthuuasmus, u.
    [Show full text]
  • Print Version
    Deutsche Biographie – Onlinefassung NDB-Artikel Herz, Henriette Julie, geborene de Lemos| * 5.9.1764 Berlin, † 22.10.1847 Berlin. (israelitisch, 1817 lutherisch) Genealogie V →Benjamin de Lemos (1711–89), Dr. med., Arzt d. jüd. Gemeinde in B., S d. Kaufm. Abraham in Hamburg; M Esther (1742–1816), T d. Dr. med. Samuel Charleville, Arzt d. jüd. Gemeinde in Halle/Saale, seit 1751 in Groß-Glogau; ⚭ Berlin 1779 →Markus Herz (s. 2); kinderlos. Leben H. heiratete nach damaliger jüdischer Sitte bereits als 15jährige →Markus Herz. Um die junge, auffallend schöne Frau des berühmten Arztes und Wissenschaftlers sammelten sich sehr bald die Liebhaber der zeitgenössischen Literatur. Klopstocks Oden, Goethes „Werther“ und sein „Götz von Berlichingen“ wurden gelesen und erregten die Gemüter. Freimaurerische und pietistische Einflüsse führten zur Gründung eines sogenannten Tugendbundes, in dem schwülstige Briefe und heimliche Küsse getauscht wurden, Pfänder- und Schäferspiele einer Jugend sich auszuleben halfen, die zu früh schon zu den Erwachsenen gezählt worden war. Dennoch hielten einige dieser Freundschaften lebenslang. Die Brüder Alexander und Wilhelm von Humboldt, Carl Laroche, →Gottfried Schadow, Dorothea Veit geboren(e) Mendelssohn, Franz Leuchsenring, Sara und Marianne Meyer (später als Baronin Grotthus und Marianne von Eybenberg aus Goethes Freundeskreis in den böhmischen Bädern bekannt geworden) zählten sich dem Tugendbund zu; Therese Heyne, Sophie Schubert und Caroline von Dacheröden (die künftigen Gattinnen Georg Forsters, Clemens Brentanos und Wilhelm von Humboldts) wurden korrespondierende Mitglieder. Später stießen die Grafen Dohna und, zuerst als flüchtiger Gast, auch Schleiermacher zu dem Kreis. Nach dessen Anstellung als Prediger an der Charité 1796 und seinen nun häufigen Besuchen beim Ehepaar H.
    [Show full text]
  • Burkhart Brückner (2004): Erfahrungen Des Deliriums. Autobiographische Reflexionen in Der Popularphilosophie Und Medizin Der De
    Burkhart Brückner (2004): Erfahrungen des Deliriums. Autobiographische Reflexionen in der Popularphilosophie und Medizin der deutschen Spätaufklärung am Beispiel von Friedrich Nicolai und Markus Herz. In: Cardanus – Jahrbuch für Wissenschaftsgeschichte 4, pp. 75-90. Burkhart Brückner (2004): Erfahrungen des Deliriums. Autobiographische Reflexionen in der Popularphilosophie und Medizin der deutschen Spätaufklärung am Beispiel von Friedrich Nicolai und Markus Herz. In: Cardanus – Jahrbuch für Wissenschaftsgeschichte 4, pp. 75-89. Burkhart Brückner Selbstzeugnisse sind in den letzten Jahren zunehmend zum Gegenstand von medizinhistorischen Untersuchungen geworden.4 Sie werden auch als Quellen der Patientengeschichtsschreibung genutzt.5 Zum einen bieten sie die Gelegenheit, einzelne Krankheitserfahrungen und Heilmetho­ den aus der Perspektive eines »Patienten« fallorientiert zu untersuchen. Zum anderen können mehrere Texte verglichen werden, um individuelle und soziale Unterschiede in der Krankheits­ und Heilerfahrung festzustellen oder historische Entwicklungen zu verfolgen. Die Kontroverse über das Verhältnis von Sozial- und Alltagsgeschichte oder von Makro- und Mikrohistorie hat für die Psychiatriegeschichte vor allem in England zu einem tragfähigen Konzept der Patienten­ geschichtsschreibung geführt. Roy Porter untersuchte demgemäß r 987 » What mad people meant to say, what was on their minds. [ ... ] lt is curious how little this had been done; we have been preoccupied with explaining away what they said.«6 Porters deskriptive Methode
    [Show full text]
  • Culture and Exchange: the Jews of Königsberg, 1700-1820
    Washington University in St. Louis Washington University Open Scholarship All Theses and Dissertations (ETDs) 1-1-2010 Culture and Exchange: The ewJ s of Königsberg, 1700-1820 Jill Storm Washington University in St. Louis Follow this and additional works at: https://openscholarship.wustl.edu/etd Part of the European History Commons Recommended Citation Storm, Jill, "Culture and Exchange: The eJ ws of Königsberg, 1700-1820" (2010). All Theses and Dissertations (ETDs). 335. https://openscholarship.wustl.edu/etd/335 This Dissertation is brought to you for free and open access by Washington University Open Scholarship. It has been accepted for inclusion in All Theses and Dissertations (ETDs) by an authorized administrator of Washington University Open Scholarship. For more information, please contact [email protected]. WASHINGTON UNIVERSITY IN ST. LOUIS Department of History Dissertation Examination Committee: Hillel Kieval, Chair Matthew Erlin Martin Jacobs Christine Johnson Corinna Treitel CULTURE AND EXCHANGE: THE JEWS OF KÖNIGSBERG, 1700-1820 by Jill Anita Storm A dissertation presented to the Graduate School of Arts and Sciences of Washington University in partial fulfillment of the requirements for the degree of Doctor of Philosophy May 2010 Saint Louis, Missouri Contents Acknowledgments ii Introduction 1 Part One: Politics and Economics 1 The Founding of the Community 18 2 “A Watchful Eye”: Synagogue Surveillance 45 3 “Corner Synagogues” and State Control 81 4 Jewish Commercial Life 115 5 Cross-Cultural Exchange 145 Part Two: Culture 6 “A Learned Siberia”: Königsberg’s Place in Historiography 186 7 Ha-Measef and the Königsberg Haskalah 209 8 Maskil vs. Rabbi: Jewish Education and Communal Conflict 232 9 The Edict of 1812 272 Conclusion 293 Bibliography 302 Acknowledgments Many people and organizations have supported me during this dissertation.
    [Show full text]
  • The Intersection of Gender, Religion, and Culture in Nineteenth-Century
    THE INTERSECTION OF GENDER, RELIGION, AND CULTURE IN NINETEENTH‐ CENTURY GERMANIC SALONS Jennifer Lauren Psujek A Thesis Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of MASTER OF MUSIC August: 2010 Committee: Mary Natvig, Advisor Eftychia Papanikolaou ii ABSTRACT Mary Natvig, Advisor Modern salons began as gatherings for conversation among the French aristocracy in the seventeenth century. By the eighteenth century it had become a bourgeois tradition, with its importance cumulating in the French Revolution. The French salon moved to Germany and Austria in the late eighteenth century, however, its heyday in those lands was in the nineteenth century. The salon became a place where women in both France and the Germanic lands could gain an education and power. What has yet to be discussed in scholarship is the extent to which the salon in the Germanic lands moved away from its French roots and Became its own unique tradition. First, purely musical salons began during the Biedermeier period, as will be seen when examining the German salons of Sara Levy, Amalie Beer, Lea Mendelssohn, Fanny Mendelssohn‐Hensel, and Clara Wieck‐Schumann. Second, Germany and Austria saw the first salons hosted by Jewish women. This thesis highlights those of Henriette Herz, Rahel Levin‐Varnhagen, Fanny von Arnstein, Sara Levy, Amalie Beer, Lea Mendelssohn, Fanny Mendelssohn‐Hensel, Berta Zuckerkandl, and Salka Viertel. Finally, to demonstrate the benefits of Germanic salon culture, the last chapter focuses on Johanna Kinkel’s involvement with the Berlin salon tradition. Kinkel was a composer, writer, and political activist.
    [Show full text]
  • Adam Smith in Immanuel Kant's Moral Philosophy
    Adam Smith in Immanuel Kant’s Moral Philosophy Guy Richardson Thesis submitted for the degree of Doctor of Philosophy Department of Politics and International Studies The University of Adelaide August 2017 Contents Contents ................................................................................................................... ii Abstract .................................................................................................................... v Declaration .............................................................................................................. vi Note on Sources ..................................................................................................... vii Acknowledgements .................................................................................................. x Introduction .............................................................................................................. 1 PART 1 – BACKGROUND TO THE KANT-SMITH RELATIONSHIP ....... 7 Chapter 1: The Apparently Strange Relationship between Immanuel Kant and Adam Smith ............................................................................................................. 8 Kant’s References to The Wealth of Nations ........................................................ 13 Kant’s References to The Theory of Moral Sentiments ........................................ 19 Conclusion ............................................................................................................. 24 Chapter 2: Smith’s
    [Show full text]
  • Immanuel Kant (Born in 1724 and Died in 1804)
    What Does it Mean to Orient Oneself in Thinking? Was heißt: sich im Denken orientieren? October 1786 Königsberg in Prussia, Germany. By Immanuel Kant (Born in 1724 and died in 1804) Translation into English by Daniel Fidel Ferrer (March, 2014) What Does it Mean to Orient Oneself in Thinking? / By Immanuel Kant (1724-1804). [Was heißt: sich im Denken orientieren? English]. Translation of text, notes, essays, chronology, etc by Copyright ©2014 Daniel Fidel Ferrer. All rights reserved. Free unlimited distribution. Creative Commons General Public License "Attribution, Non-Commercial", version 3.0 (CCPL BY-NC). Table of Contents Translator’s Short Preface for Historical Context (pages 3-4). Immanuel Kant’s Text translated into English (pages 5-22). Translator’s Remarks (pages 23-24). Notes and Background for Kant’s essay and translation (page 25). Earlier translations from German into English of Kant’s essay (page 26). Pantheism Controversy (Quarrel) (Pantheismusstreit) (pages 27-28). Chronology of the Pantheism Controversy (Quarrel) (pages 29-37). Main Philosophers and authors. Ranked by birth year. Lessing first quarrel. Fragments Controversy. Pantheism Controversy or Pantheism Quarrel starts. Atheism Controversy. What is the Purpose of Kant’s Orientation Essay? (pages 38-42). Selected Bibliography related to Pantheism Controversy (pages 42-43). Related Online Resources (pages 43-44). Kant’s Note on his Overall Philosophical Position (pages 45-47). Dedication and Acknowledgements (pages 48-49). Appendix A. Image of first page of Kant Essay (1786) (pages 49-51). Keyword index (pages 51-83). Starts with a green page. 2 Translator’s Short Preface for the Historical Context By Daniel Fidel Ferrer From 1774 to about 1800, there were three intense philosophical and theological controversies underway in Germany, namely: Fragments Controversy, the Pantheism Controversy, and the Atheism Controversy.
    [Show full text]
  • Betrachtungen Aus Der Spekulativen Weltweisheit
    MARKUS HERZ Betrachtungen aus der spekulativen Weltweisheit Neu herausgegeben, eingeleitet, mit Anmerkungen und Registern versehen von ELFRIEDE CONRAD, HEINRICH P. DELFOSSE UND BIRG IT NEHREN FELIX MEINER VERLAG HAMBURG PHILOSOPHISCHE BIBLIOTHEK BAND 424 Bibliographische Information der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliographie; detaillierte bibliographi sche Daten sind im Internet abrufbar über ‹http://portal.dnb.de›. ISBN : 978 - 3 - 7873 - 0949 - 8 ISBN eBook: 978 - 3 - 7873 - 2317 - 3 © Felix Meiner Verlag GmbH, Hamburg 1990 . Alle Rechte vorbehalten. Dies gilt auch für Vervielfältigungen, Über- tragungen, Mikroverfilmungen und die Einspeicherung und Verarbei- tung in elektronischen Systemen, soweit es nicht §§ 53 und 54 U rh G ausdrücklich gestatten. www.meiner.de INHALT Einleitung ...................................... VII 1. Leben und Werk ............................ VII 1. Leben ................................... VII 2. Schriften ................................ XIII II. Herz und seine Lehrer ...................... XVI 1. Immanuel Kant .......................... XVI 2. Moses Mendelssohn ...................... XXIII III. Die Betrachtungen aus der spekulativen Weltweisheit . XXX 1. Zur Entstehungs- und Wirkungsgeschichte . XXX 2. Die Betrachtungen - nur eine Paraphrase?... XXXIV 3. Zur Textgestaltung ........................ XXXVIII MARKUS HERZ Betrachtungen aus der spekulativen Weltweisheit [Vorrede] . 3 Erste Abteilung . 11 Zweite Abteilung
    [Show full text]
  • Die Jüdischen Salons in Berlin
    Universität Potsdam Elvira Grözinger Die Jüdischen Salons in Berlin fi rst published in: Berliner Lese-Zeichen : Literaturzeitung. - 10 (1995), S. 15 - 20 ISSN: 0945-0106 Postprint published at the Institutional Repository of the Potsdam University: In: Postprints der Universität Potsdam : Philosophische Reihe ; 5 http://opus.kobv.de/ubp/volltexte/2008/1847/ http://nbn-resolving.de/urn:nbn:de:kobv:517-opus-18470 Postprints der Universität Potsdam Philosophische Reihe ; 5 Jüdische Salons in Berlin Elvira Grözinger Die jüdischen Salons in Berlin „Ich habe verfluchte Lust, glücklich zu sein " Rosa Luxemburg Die Jahre 1780-1806 gelten als die Epoche der ersten, nunmehr weltbekannten jüdischen Salons von Berlin. Während die amerikanische Forscherin Deborah Hertz insgesamt neun jüdische Salons aufzählt,0 werden üblicherweise als die drei wichtigsten die folgenden ge- nannt: die der Henriette Herz, Rahel Varnhagen und Dorothea Schlegel. Diese drei Frauen haben - als Frauen und Jüdinnen - die doppelte Leistung des Ausbruchs aus ihrer gesellschaftlichen Stellung vollbracht, der später Emanzipation genannt wurde, zugleich haben sie durch Taufe die Emanzipation überschritten und dadurch die - zumin- dest äußere - Assimilation vollzogen. Unter Historikern gab es über sie geteilte Meinun- gen: Den jüdischen waren sie zu wenig, den nicht-jüdischen zu sehr jüdisch gewesen. Wer sich aber mit der deutsch-jüdischen Geschichte der Aufklärung und der Romantik befaßt, kann an ihren kurzen Schöpfungen, den kulturprägenden Salons, kaum vorbei. Die Herkunft der Salonieren aus gehobenen (reichen und gebildeten) jüdischen Kreisen ist dabei von großer Bedeutung, denn in dieser Schicht fand am Ende des 18. Jahrhunderts die Bewegung zur kulturellen Angleichung an die christlich-deutsche Gesellschaft statt, gepaart mit der Hoffnung auf die Erreichung der rechtlichen Gleichstellung und das Ende der Erniedrigung als eine bloß geduldete, mit allerlei Beschränkungen bedachte gesell- schaftliche Gruppe.
    [Show full text]
  • Solomon Maimon
    THE AUTOBIOGRAPHY OF SOLOMON MAIMON EDITED BY YITZHAK Y. MELAMED & ABRAHAM SOCHER TRANSLATED BY PAUL REITTER W ITH AN AFTERW ORD BY GIDEON FREUDENTHAL The Autobiography of SOLOMON MAIMON THE AUTOBIOGRAPHY OF SOLOMON MAIMON THE COMPLETE TRANSLATION EditEd by YITZHAK Y. MELAMED & ABRAHAM P. SOCHER TRANSLATED BY PAUL REITTER WITH AN AFTERWORD BY GIDEON FREUDENTHAL PrincEton UnivErsity PrEss PrincEton and oxford Copyright © 2018 by Princeton University Press Published by Princeton University Press 41 William Street, Princeton, New Jersey 08540 6 Oxford Street, Woodstock, Oxfordshire OX20 1TR press.princeton.edu All Rights Reserved LCCN ISBN 978- 0- 691- 16385- 7 British Library Cataloging- in- Publication Data is available Editorial: Fred Appel and Thalia Leaf Production Editorial: Karen Carter Text Design: Lorraine Betz Doneker Jacket/Cover Design: Lorraine Betz Doneker Jacket/Cover Credit: Production: Publicity: Copyeditor:{~?~CE: please add your name if you would like it included; other- wise delete this line} This book has been composed in Sabon and Trajan for display Printed on acid- free paper. ∞ Printed in the United States of America 1 3 5 7 9 10 8 6 4 2 Contents Acknowledgments ix Translator’s Note xi A Guide to Reading Maimon’s Autobiography xiii Original Editor’s Preface, by Karl Philipp Moritz xxxvii Introduction 1 Chapter 1: My Grandfather’s Household 4 Chapter 2: Earliest Childhood Memories 11 Chapter 3: Private Education and Independent Study 13 Chapter 4: Jewish Schools. The Joy of Being Delivered from Them Results in a Stiff Foot 19 Chapter 5: My Family Is Driven into Poverty, and an Old Servant’s Great Loyalty Costs Him a Christian Burial 22 Chapter 6: New Residence, New Misery.
    [Show full text]