DOCSLIB.ORG

FU/BEST Program

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
FU/BEST Program FU/BEST Program Name: Dr. Detlef von Daniels Email address: [email protected] Course title: The Promise of German Philosophy: Between Kant and Hegel Course number: FU-BEST 9a Language of instruction: English Contact hours: 45 ECTS-Credits: 6 U.S. semester credits: 3 Course description Philosophy has constituted a central element in the development of modern German culture. In the late eighteenth century, German philosophy participated in the broader European Enlightenment culture, which has in turn been connected to the development of modern empirical science. Under the impression of the historical changes brought about by the French Revolution and by the ‘Industrial Revolution’ in Great Britain, a special constellation of German philosophy emerged at the end of the eighteenth century, which has deeply left its mark on subsequent philosophical thinking far beyond Germany. In the course, we follow the emergence and full deployment of German philosophy from its beginnings in Kant’s theoretical and moral philosophy to Hegel’s grand but fragile synthesis. We will also discuss the critique by the Young Hegelians as well as by the late Schelling, trying to understand the richness as well as the limitations of this tradition of German philosophy. The course is based upon contemporary attempts at rethinking a global philosophical perspective. Therefore, the contextual reading of key texts is related to contemporary feminist and postcolonial discussions. Course work/expectations Midterm exam: 20% Term-Paper: 25% Final Exam: 20% Attendance and participation: 25% (including weekly reading responses) Independent Project: 10% Student profile Second-semester sophomore or above Prerequisites Prior knowledge of philosophy is not required, however, an eagerness to engage with densely written texts is indispensable. - 1 - FU/BEST Program Learning Goals 1. Be able to read philosophy; that is, to identify the thesis of a piece of philosophical writing and the arguments or evidence adduced in support of that thesis. 2. Be able to write philosophy; that is, to present a claim in clear terms and to defend it in a logically coherent manner. 3. Be able to reconstruct and debate some foundational issues in the German philosophical tradition. Readings Digital course reader Background Reading A. Recommended Web Resources (referring to further web resources): en.wikipedia.org/wiki/German_idealism http://www.iep.utm.edu/g/germidea.htm https://plato.stanford.edu/entries/idealism/ https://www.wcas.northwestern.edu/germanphil/resources.html B. Selected Secondary Texts: Andrew Bowie, Introduction to German Philosophy. From Kant to Habermas, Cambridge: Polity, 2003. Heinrich Heine, Religion And Philosophy In Germany. A Fragment, transl. John Snodgrass, Boston: Publisher Beacon Press, 1959. Dieter Henrich, Between Kant and Hegel. Lectures on German Idealism, Cambridge/Mass.: Harvard University Press, 2003. Terry Pinkard, German philosophy 1760-1860. The Legacy of Idealism, Cambridge: Cambridge University Press, 2002. Recommendations regarding further research Concerning research on German Idealism, here are some names whose work is reliable and solid, some texts are only available in German: H. Allison, K. Ameriks, F. Beiser, A. Bowie, D. Brezeale, R. Bubner, W. Desmond, K. Düsing, M. Frank, H. F. Fulda, G. Gadamer, G. di Giovanni, P. Guyer, D. Henrich, W. Hogrebe, A. Honneth, C. Horn, R. - P. Horstmann, T. Pinkard, R. Pippin, O. Pöggeler, G. Prauss, L. Siep, D. Snow, J. Stolzenberg, M. Theunissen, R. Wiehl, A. Wood, G. Zöller. - 2 - FU/BEST Program Course schedule Sessions Topics, Readings, etc. Session 1 Topic: The Origins of German Philosophy in Lutheran Reformation Reading: Martin Luther, Selected Writings (1517- 1520) Session 2 Topic: German Enlightenment and its Other Reading: Immanuel Kant: An Answer to the Question: What is Enlightenment? (1784) Session 3 Topic: Overcoming Religion? Reading: Immanuel Kant: The End of All Things (1794) Session 4 Topic: Kant's Transcendental Turn: Radicalizing the Enlightenment? Reading: Immanuel Kant: Critique of Pure Reason. Preface to the Second Edition (1787) Session 5 Topic: Johann Gottlieb Fichte as Pioneer of a New Philosophy Reading: Johann Gottlieb Fichte: The Science of Knowing (1794) First Introduction, §1& 2 Session 6 Midterm Exam Session 7 Topic: German Idealism as the Elaboration of the New Philosophy Reading: Friedrich Hölderlin: Judgment and Being (1795); Poems; Letters to Hegel and Schelling; Hyperion; Schelling/Hegel/Hölderlin: The Oldest System Program of German Idealism (1797) Session 8 Topic: Reclaiming Theory – Hegel’s Transitional Synthesis: The Phenomenology of Spirit Reading: Georg Wilhelm Friedrich Hegel: The Phenomenology of Spirit. Introduction (1806) Session 9 Topic: Hegel on Recognition: The Master-Slave Dialectic Reading: Georg Wilhelm Friedrich Hegel: The Phenomenology of Spirit. Mastery and Servitude (1806) - 3 - FU/BEST Program Session 10 Topic: Ludwig Feuerbach – An alternative to Hegel? Reading: Ludwig Feuerbach: Principles of the Philosophy of the Future (1843) Session 11 Topic: The Unravelling of Hegel’s Synthesis: The Young Hegelians Reading: Max Stirner: The False Principles of Our Education – Or, Humanism and Realism (1842) Session 12 Topic: The Failure of the European Democratic Revolution of 1848 and German Philosophy Reading: Friedrich Wilhelm Joseph Schelling: Historical-critical Introduction to the Philosophy of Mythology: Lectures 1 & 10 (1842) Session 13 Final Exam - 4 - .
Load more

Recommended publications
  • Dieter Henrich's Turn
    The Problem of Subjectivity: Dieter Henrich’s Turn 189 The Problem of Subjectivity: Dieter Henrich’s Turn Gerhard Preyer The German philosopher Dieter Henrich has worked on the problem of subjectivity since the 1950s.1 In his lecture at the “Kolleg Friedrich Nietzsche der Stiftung Weimarer Klassik” (2003) he has reformulated the problem of subjectivity in the context of a revisionary approach. This is worth emphasiz- ing, since Henrich’s analysis is focused on the limits of the position of subjec- tivity in the world. He calls his turn a revisionary metaphysics because he sees subjectivity not as self-grounded but as part of an All-Einheit (all-unity), thus evoking a motive of Plato’s philosophy.2 In the present article, I will first deal with Henrich’s turn to the question of subjectivity. Secondly, I re-interpret his analysis of conscious self-reference (subjectivity) which starts from the condition of primary self-consciousness as immediate consciousness. Henrich also claims to give an answer to the mind-body problem in the context of the much changed questions of philosophy of mind since the 1950s. Thirdly, I consider Henrich’s view of the body (Leib) as a position in the world which goes along with subjectivity. Fourthly, this leads me to his discussion of the principle of consequence and of free choice as well as to the interplay between subjectiv- ity and practical self-reference considered as self-determination (Selbstbestim- mung) and self-relationship (Selbstverhältnisse).3 Studying the philosophical work of Henrich again I read it, in the current philosophical context, as a contribution to an existenzial phenomenology, given from the subject’s point of view.
    [Show full text]
  • PRELIMINARY SYLLABUS Metaphysics And
    Hartford Seminary 77 Sherman Street, Hartford, CT 06105-2260 PRELIMINARY SYLLABUS Metaphysics and the Quest(ion) of God After Kant (TH-626 – Fall Semester 2016) Instructor: Prof. Dr. Fábio Henrique de Abreu Visiting Professor of Philosophical Theology and Philosophy of Religion Email: [email protected] COURSE DESCRIPTION The starting point for modern philosophy in general and the philosophy of religion in particular belongs to Immanuel Kant (1724-1804). It is well recognized in the secondary literature that Kant’s “Copernican Revolution” has placed traditional (pre-critical) metaphysics and, by extension, the philosophical problem of religion – including his critique of the metaphysical doctrine of God – under such pervasive criticism that religion is now threatened up to the point of becoming nothing more than an illusion. The best example of the powerful and influent character of the Kantian criticism of religion is, perhaps, Ludwig A. Feuerbach’s (1804-1872) understanding of religion as a human projection. One is no longer able to speak of God by means either of the authority of the Scriptures or through an appeal to any kind of supernatural source. The reality of God, as such, is now at stake. This course aims firstly at investigating, historically, the fundamental nature of Kant’s criticism both of religion and of the idea of God. Secondly, it will investigate some selected writings by the young Georg W. F. Hegel (1770-1831) and Friedrich D. E. Schleiermacher (1768-1834) as critical responses to Kant’s transcendental philosophical standpoint that have led to a consequent repositioning of the Kantian problematic on religion and the idea of God.
    [Show full text]
  • Fichte's Position
    Fichte’s Position: Self-Awareness and the Space of Reasons Paul Franks I: Introduction Of all the famous figures in the history of philosophy, Johann Gottlieb Fichte may perhaps have the worst reputation. Others have been accused of equivocations, inconsistencies, non sequiturs and other blunders. But Fichte’s view has the distinction that it has regularly been described as verging upon insanity, sometimes even as attaining it. Here, for example, is Bertrand Russell: “Kant’s immediate successor, Fichte, abandoned ‘things in themselves’ and carried subjectivism to a point which seems almost to involve a kind of insanity. He holds that the Ego is the only ultimate reality, and that it exists because it posits itself; the non-Ego, which has a subordinate reality, also exists only because the Ego posits it. The Ego as a metaphysical concept easily became confused with the empirical Fichte . .”i Later, I will cite Jean Paul, a contemporary of Fichte’s, who also associates Fichteanism with a literally crazy subjectivism. Now I want to note that a view of Fichte surprisingly like Russell’s -- and indeed a view of the development of modern philosophy somewhat similar to Russell’s -- can also be found on what we Englishmen quaintly call the continent. Thus Heidegger, like Russell, sees the development of philosophy since Descartes as the ascent of subjectivism, and, again like Russell, Heidegger regards Fichte’s philosophy as a high-point of a regrettable journey.ii For all their differences, both Anglo-American and continental traditions of twentieth century philosophy have shared a common enemy: subjectivism.iii By subjectivism, I think it is fair to say, both traditions have meant the extension of the Cartesian view of the mind to the whole of reality.
    [Show full text]
  • Kant's Transcendental Deduction
    Kant’s Transcendental Deduction Professors James Conant & Robert Pippin Spring 2010 *** Syllabus *** Description of the Seminar This seminar will be devoted to a close reading and discussion of Kant’s First Critique, focusing on the Transcendental Deduction of the Pure Concepts of the Understanding. We will also explore carefully explore a handful of proposals for how to interpret the First Critique and especially the Transcendental Deduction, including especially those put forward by Allison, Strawson, and Strawson. We will end the course with a close look at Wilfrid Sellars’s and John McDowell’s respective interpretations of Kant, with special attention to how each of their own philosophies of perception inherit, modify, and explore Kant’s criticisms of traditional empiricism, and how each of them it rework a number of Kantian themes – most notably Kant’s conception of intuition and his account of the relation between intuitions and concepts. The aim of the course is both to use certain central texts of recent Kant commentary and contemporary analytic Kantian philosophy to illuminate some the central aspirations of Kant’s theoretical philosophy and to use certain central Kantian texts in which those aspirations were first pursued to illuminate some recent developments in epistemology and the philosophy of mind. Instructors James Conant Robert Pippin Office: Stuart 208 Office: Foster 307 Office Phone: 773 702 6146 Office Phone: 773 702 5453 e-mail: [email protected] e-mail: [email protected] 1 Texts All of the following textbooks have been ordered through the Seminary Co-op and are all required texts for the course: 1.
    [Show full text]
  • Some Problems and Challenges in Gadamer's Hermeneutics
    Between Enlightenment and Romanticism: Some Problems and Challenges in Gadamer’s Hermeneutics KRISTIN GJESDAL* for post-analytical philosophers such as Richard Rorty and John McDowell, Hans-Georg Gadamer’s Truth and Method (1960) has played an important role in their battles against Cartesian epistemology.1 In this context, it is little known that when Gadamer started working on Truth and Method in the early 1930s, he did not want only to criticize the framework of modern epistemology. Rather, the initial intention of his work was to “demonstrate that art can convey truth.”2 In Gadamer’s view, such a demonstration could not be of a merely systematic na- ture, but also had to engage with the historical development of aesthetics; it had to overcome the way in which Kant and the romantics had come to deny art any significance as knowledge. Since the publication of Truth and Method, Gadamer’s discussion of art and aesthetics—his critique of Kant, the romantics, and the general philosophical paradigm that he terms ‘aesthetic consciousness’—has received only scant atten- tion.3 By contrast, the second and third parts of the work—addressing, respectively, 1For Rorty’s reading of Gadamer, see Richard Rorty, Philosophy and the Mirror of Nature (Princeton: Princeton University Press, 1979), 357–95; and “Der Vorlesungsgast,” in Begegnungen mit Hans-Georg Gadamer, ed. Günter Figal, trans. Joachim Schulte (Stuttgart: Reclam, 2000), 87–92. For McDowell’s application of Gadamerian insights and concepts, see John McDowell, Mind and Nature (Harvard: Harvard University Press, 1996), xi–xxiv and 108–26; and “Gadamer, Davidson, and the Ground of Understanding,” in Gadamer’s Century: Essays in Honor of Hans-Georg Gadamer [Gadamer’s Century], ed.
    [Show full text]
  • Rosenkranz's Report on Hegel's Phenomenology of Spirit: a Short Analysis
    DePauw University Scholarly and Creative Work from DePauw University Philosophy Faculty publications Philosophy 3-2021 Rosenkranz's Report on Hegel's Phenomenology of Spirit: A Short Analysis Daniel E. Shannon DePauw University, [email protected] Follow this and additional works at: https://scholarship.depauw.edu/phil_facpubs Part of the Philosophy Commons Recommended Citation Shannon, D. (2021). Rosenkranz’s Report on Hegel’s Phenomenology of Spirit: A Short Analysis. Academia Letters, Article 243. Doi: 10.20935/AL243 This Article is brought to you for free and open access by the Philosophy at Scholarly and Creative Work from DePauw University. It has been accepted for inclusion in Philosophy Faculty publications by an authorized administrator of Scholarly and Creative Work from DePauw University. For more information, please contact [email protected]. ACADEMIA Letters Rosenkranz’s Report on Hegel’s Phenomenology of Spirit: A Short Analysis Daniel Shannon Karl Rosenkranz was the editor-in-chief of Hegel’s Collected Works, vols. 1-12(1832-44). He wrote Hegel’s Life (1844) as a supplement to these Works.1 He has an advantage over most other commentators on Hegel. Not only did he speak with Hegel about his philosophy, but he also had access to his manuscripts, letters, and the recollections of students, family members, and acquaintances. Rosenkranz was himself an adept and prolific philosopher. He is remembered primarily today for his work on Hegel, but in his own right he is still considered for his Encyclopedia of Theological Sciences (1831), Pedagogy as System (1848)–which was translated into English under the title Philosophy of Education (1886)—Aesthetics of the Ugly (1853) and the Science of the Logical Idea (1858).2 By virtue of his close ties to Hegel and his own philosophical abilities he appears able to understand and express the complexity and subtly of Hegel’s philosophical thought.
    [Show full text]
  • Between Kant and Hegel: Lectures on German Idealism, Edited by David Pacini
    BOOK REVIEWS medieval thought has exerted a strong infl uence. This omission appears to have resulted from the editorial decision to spread discussion of issues in phi- losophy of religion over various chapters (analogous language in Ashworth, the existence of God in Menn, eternity and foreknowledge and necessity in Marenbon, creation in Sylla and Dobbs-Weinstein). This was not, in my opin- ion, a good idea. So important an intersection between medieval and contem- porary thought as philosophy of religion deserved its own chapter, where the reader could readily fi nd an account of medieval treatments not only of the topics just mentioned but also of the nature of faith, the divine attributes, the problem of evil, and so forth. Neil Lewis Georgetown University Philosophical Review, Vol. 115, No. 1, 2006 DOI 10.1215/00318108-2005-005 Dieter Henrich, Between Kant and Hegel: Lectures on German Idealism, edited by David Pacini. Cambridge, MA: Harvard University Press, 2003. liv + 341 pp. Recent decades have seen a surge of interest in the development of German philosophy from Kant to Hegel. A remarkable share of responsibility for this rests with Dieter Henrich, whose infl uence stems from his unequaled histori- cal learning and unfailing philosophical sophistication. In 1973, Henrich gave a course of lectures on German idealism at Harvard. David Pacini and others transcribed the lectures, Pacini edited the transcripts, and they have now been published as Between Kant and Hegel. Those looking for a broad introduction to Henrich’s approach will fi nd one that is both sophisticated and a pleasure to read.
    [Show full text]
  • The Copernican Turn in Early German Romanticism
    chapter 1 The Copernican Turn in Early German Romanticism Jane Kneller This essay addresses the complex relationship of early German romantic philosophy to the so-called “Copernican” turn Kant took in his critical phi- losophy. I defend the claim that the early German Romantics assumed Kant’s Copernican insight had been firmly established, and went on to expand and transform the critical philosophy into something uniquely their own and not subsumable under standard “realist/idealist” distinctions used to describe this period. I preface the argument by suggesting that early German Romanticism’s most innovative philosophical contributions are methodological rather than metaphysical, and that they represent philosophical “break” between Kant and German post-Kantian Idealism in much the same way that a musical intermezzo functions between larger movements in musical compositions. Section I applies the metaphor by suggesting that Kant’s Copernican Revolution represents the first movement of Classic German philosophy, setting the stage for early German Romanticism’s reception and transformation of it, particu- larly in the philosophical work of Friedrich von Hardenberg, known as Novalis. Section II draws conceptual connections and also points of departure between Novalis and Kant, and concludes in Section III that on balance the disconnects between the Copernican turn and early German Romanticism underscore the independence of the latter, and separates early German Romanticism in a fun- damental way from both Kantian and the post-Kantian Idealism. 1 Between Kant and Post-Kantian Idealism: Romanticism as Intermezzo The brilliant collaboration of writers, critics, and philosophers who shared philosophical dialogue and projects—the so-called “Jena Circle”—was short- lived: It lasted only from the mid-1790’s into the early 1800’s.
    [Show full text]
  • Figuring the Self Subject, Absolute, and Others in Classical German Philosophy
    SUNY Series in Philosophy George R . Lucas, Editor Figuring the Self Subject, Absolute, and Others in Classical German Philosophy David E. Klemm and Giinter Zoller, Editors State University of New York Press Published by State University of New York Press, Albany © 1997 State University of New York Contents All rights reserved Printed in the United States of America No part of this book may be used or reproduced in any manner whatsoever without written permission . No part of this book may he stored in aa retrieval system or transmitted in any form or by any means including electronic, electrostatic, magnetic tape, mechanical, Introduction vii photocopying, recording, or otherwise without the David E. Klenmi and Ganter Zbller prior permission in writing of the publisher . Pan 1 For information, address State University of New York Self and Subject Press, State University Plaza, Albany, NY, 12246 1 . Subjectivity and Individuality Production by E . Moore : Survey of a Problem 3 Manfred Frank Marketing by Fran Keneston Library of Congress Cataloging-in-Publication Data 2. Self as Matter and Form : Some Reflections on Kant's View of the Soul 31 Figuring the self : subject, absolute, and others in classical German Richard E. Aquila philosophy / David E . Klemm and Ganter Zoller, editors . p. cm. - (SUNY series in philosophy) 3. Kant and the Self: A Retrospective 55 Chiefly proceedings of a conference held Apr. 9-11, 1992, at the Karl Ameriks University of Iowa. Includes index . 4. An Eye for an I: Fichte's Transcendental Experiment 73 ISBN 0-7914-3199-1 (he : alk. paper) . - ISBN 0-7914-3200-9 (pbk .
    [Show full text]
  • Review of Manfred Frank, the Philosophical Foundations of Early
    Bryn Mawr Review of Comparative Literature Volume 5 Article 8 Number 2 Winter 2006 Winter 2006 Review of Manfred Frank, The hiP losophical Foundations of Early German Romanticism, trans. Elizabeth Millán-Zeibert. Azade Seyhan Bryn Mawr College Follow this and additional works at: https://repository.brynmawr.edu/bmrcl Let us know how access to this document benefits ouy . Recommended Citation Seyhan, Azade (2006). Review of "Review of Manfred Frank, The hiP losophical Foundations of Early German Romanticism, trans. Elizabeth Millán-Zeibert.," Bryn Mawr Review of Comparative Literature: Vol. 5 : No. 2 Available at: https://repository.brynmawr.edu/bmrcl/vol5/iss2/8 This paper is posted at Scholarship, Research, and Creative Work at Bryn Mawr College. https://repository.brynmawr.edu/bmrcl/vol5/iss2/8 For more information, please contact [email protected]. Seyhan: Seyhan on Frank Manfred Frank, The Philosophical Foundations of Early German Romanticism, trans. Elizabeth Millán-Zeibert. Albany: State University of New York Press, 2004. 286 pp. ISBN 0791459470. Reviewed by Azade Seyhan Bryn Mawr College The Philosophical Foundations of Early German Romanticism is the third part of a series of lectures by Manfred Frank that were originally published as Unendliche Annäherung: Die Anfänge der philosophischen Frühromantik. Frank, professor of philosophy at the University of Tübingen, has published extensively on the philosophical genesis of early German romanticism, known as the Frühromantik. This English translation by Elizabeth Millán- Zaibert comprises the final twelve of Frank's thirty-six lectures. In the "Introduction," Millán-Zeibert writes that the first part of the lectures treats the critique of Immanuel Kant's legacy by Johann Gottlieb Fichte and other philosophers whose Kant reception set the stage for the critical work of the Frühromantiker.
    [Show full text]
  • Modern Philosophy and the Emergence of Aesthetic Theory: Kant
    1 Modern philosophy and the emergence of aesthetic theory: Kant Self-consciousness, knowledge and freedom The importance attributed to aesthetic questions in recent philosophy becomes easier to grasp if one considers the reasons for the emergence of modern aes- thetic theory. Kant’s main work on aesthetics, the ‘third Critique’, the Critique of Judgement (CJ) (1790), forms part of his response to unresolved questions which emerge from his Critique of Pure Reason (CPR) (1781) and Critique of Practical Reason (1787).1 In order to understand the significance of the CJ one needs therefore to begin by looking at the first two Kantian Critiques.2 The essential problem they entail, which formed the focus of reactions to Kant’s work at the time, lies in establishing how the deterministic natural world, whose mechanisms are becoming more and more accessible to the methods of the natural sciences, relates to the world in which we understand ourselves as auton- omous beings. The third Critique tries to suggest ways of bridging the divide between these apparently separate worlds by giving an account of natural and artistic beauty, relating beauty to natural teleology, the purposiveness of indi- vidual organisms and the possible purposiveness of nature as a whole. In doing so, however, it threatens to undermine essential tenets of the first two Critiques. The third Critique is not least significant because of the ways in which it informs subsequent attempts in German Idealism to integrate Kant’s philos- ophy into an overall system, some of which give a major role to aesthetics. The CJ has, furthermore, become increasingly important in contemporary discus- sions of Kant’s work, appealing on the one hand to those who wish to question the perception of Kant’s enterprise as merely an exercise in legitimating the natural sciences, and on the other to those who see the need to extend the scope of epistemology if it is not to founder on the problems that become apparent in the first two Critiques.
    [Show full text]
  • How to Read the Development from Kant to Hegel
    Inquiry, Vol. 49, No. 1, 80–102, February 2006 The Question of System: How to Read the Development from Kant to Hegel PIRMIN STEKELER-WEITHOFER University of Leipzig, Germany (Received 31 October 2005) ABSTRACT In order to understand Hegel’s approach to philosophy, we need to ask why, and how, he reacts to the well-known criticism of German Romantics, like Novalis and Friedrich Schlegel, against philosophical system building in general, and against Kant’s system in particular. Hegel’s encyclopedic system is a topical ordering of categorically different ontological realms, corresponding to different conceptual forms of representation and knowledge. All in all it turns into a systematic defense of Fichte’s doctrine concerning the primacy of us as actors with respect to any knowledge claim or scientific theory. Hegel’s limitations of the principle of causality and of the possibility of using mathematical methods in science show, in fact, how a merely compatibilist solution of Kant’s third antinomy can be overcome. I. Criticism of philosophical theories Long before Wittgenstein criticized theory-building in philosophy, Friedrich Schlegel and Novalis, romantic followers of Fichte in Jena, had launched a similar critique against philosophical systems in their writings. Novalis says in a famous text with the working title ‘‘Pollen’’ (Blu¨thenstaub) that all those who construct ready-made systems in philosophy do so in order to avoid the difficult task of reflection. Furthermore, he adds that the more narrow- minded a system is, the more it will please the public. As examples, Novalis refers to the doctrines of Helvetius and Locke, which he calls ‘‘materi- alistic’’, and says that Kant’s system will always find more adherents than Fichte’s.1 Correspondence Address: Pirmin Stekeler-Weithofer, Universita¨t Leipzig, Institut fu¨r Philosophie, Beethovenstr.
    [Show full text]