Cosmopolitanism and the German Enlightenment
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H-Diplo JOURNAL WATCH, a to I H-Diplo Journal and Periodical Review Third Quarter 2015 20 July 2015
[jw] H-Diplo JOURNAL WATCH, A to I H-Diplo Journal and Periodical Review Third Quarter 2015 20 July 2015 Compiled by Erin Black, University of Toronto African Affairs, Vol.114, No. 456 (July 2015) http://afraf.oxfordjournals.org/content/vol114/issue456/ . “Rejecting Rights: Vigilantism and violence in post-apartheid South Africa,” by Nicholas Rush Smith, 341- . “Ethnicity, intra-elite differentiation and political stability in Kenya,” by Biniam E. Bedasso, 361- . “The political economy of grand corruption in Tanzania,” by Hazel S. Gray, 382- . The political economy of property tax in Africa: Explaining reform outcomes in Sierra Leone,” by Samuel S. Jibao and Wilson Prichard, 404- . “After restitution: Community, litigation and governance in South African land reform,” by Christiaan Beyers and Derick Fay, 432- Briefing . “Why Goodluck Jonathan lost the Nigerian presidential election of 2015,” by Olly Owen and Zainab Usmanm 455- African Historical Review, Vol. 46, No.2 (December 2014) http://www.tandfonline.com/toc/rahr20/46/2 . “The Independence of Rhodesia in Salazar's Strategy for Southern Africa,” by Luís Fernando Machado Barroso, 1- This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 3.0 United States License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nc- nd/3.0/us/ or send a letter to Creative Commons, 444 Castro Street, Suite 900, Mountain View, California, 94041, USA. H-Diplo Journal Watch [jw], A-I, Third Quarter 2015 . “‘The Rebellion From Below’ and the Origins of Early Zionist Christianity,” by Barry Morton, 25- . “The Stag of the Eastern Cape: Power, Status and Kudu Hunting in the Albany and Fort Beaufort Districts, 1890 to 1905,” by David Gess & Sandra Swart, 48- . -
A Confucian Defense of Shame: Morality, Self-Cultivation, and the Dangers of Shamelessness
religions Article Article Article A ConfucianA Confucian Defense Defense of Shame: of Shame: Morality, Morality, Self-Cultivation, Self-Cultivation, A Confucian Defense of Shame: Morality, Self-Cultivation, and theand Dangers the Dangers of Shamelessness of Shamelessness and the Dangers of Shamelessness Mark BerksonMark Berkson Mark Berkson Department of Religion,Department Hamline of Religion, University, Hamline St. Paul, University, MN 55104, St. USA;Paul, [email protected] 55104, USA; [email protected] Department of Religion, Hamline University, St. Paul, MN 55104, USA; [email protected] Abstract: ManyAbstract: philosophers Many and philosophers scholars in and the scholars West have in the a negative West have view a negative of shame. view In muchof shame. In much of Abstract: Many philosophers and scholars in the West have a negative view of shame.of post-classical In much ofpost-classical Western ethical Western thought, ethical shame thought, is compared shame is negativelycompared negatively with guilt, with as shame guilt, isas shame is asso- post-classical Western ethical thought, shame is compared negatively with guilt, asassociated shame is asso- withciated the “outer”, with the how “outer”, one appears how one before appears others before (and othe thusrs is (and merely thus a is matter merely of a “face”), matter of “face”), and ciated with the “outer”, how one appears before others (and thus is merely a matterand of “face”), guilt is and associatedguilt is associated with the “inner”with the realm “inner” of therealm conscience of the conscience and soul. and Anthropologists soul. Anthropologists and and philoso- guilt is associated with the “inner” realm of the conscience and soul. -
Immanuel Kant Was Born in 1724, and Published “Religion Within The
CHAPTER FIVE THE PHENOMENOLOGY AND ‘FORMATIONS OF CONSCIOUSNESS’ It is this self-construing method alone which enables philosophy to be an objective, demonstrated science. (Hegel 1812) Immanuel Kant was born in 1724, and published “Religion within the limits of Reason” at the age of 70, at about the same time as the young Hegel was writing his speculations on building a folk religion at the seminary in Tübingen and Robespierre was engaged in his ultimately fatal practical experiment in a religion of Reason. Kant was a huge figure. Hegel and all his young philosopher friends were Kantians. But Kant’s system posed as many problems as it solved; to be a Kantian at that time was to be a participant in the project which Kant had initiated, the development of a philosophical system to fulfill the aims of the Enlightenment; and that generally meant critique of Kant. We need to look at just a couple of aspects of Kant’s philosophy which will help us understand Hegel’s approach. “I freely admit,” said Kant , “it was David Hume ’s remark [that Reason could not prove necessity or causality in Nature] that first, many years ago, interrupted my dogmatic slumber and gave a completely differ- ent direction to my enquiries in the field of speculative philosophy” (Kant 1997). Hume’s “Treatise on Human Nature” had been published while Kant was still very young, continuing a line of empiricists and their rationalist critics, whose concern was how knowledge and ideas originate from sensation. Hume was a skeptic; he demonstrated that causality could not be deduced from experience. -
A Study in the Berlin Haskalah 1975
ISAAC SA TANOW, THE MAN AND HIS WORK; A STUDY IN THE BERLIN HASKALAH By Nehama Rezler Bersohn Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Faculty of Philosophy Columbia University 1975 Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. ACKNOWLEDGEMENT I am very grateful to Professor I. Barzilay for his friendly advice and encouragement throughout the course of my studies and research. Thanks are also due to the Jewish Memorial Foundation for a grant. i Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. ABSTRACT ISAAC SATANOW, THE MAN AND HIS WORK; A STUDY IN THE BERLIN HASKAIAH Nehama Rezler Bersohn Isaac Satanow, one of the most prolific writers of the Berlin Haskalah (Jewish enlightenment), typifies the maskil (an enlightened Jew) of his time. He was born and reared in Podolia, Poland at a time when Frankism and Cabbalah were reaching their peak influence. He subsequently moved to Berlin where the Jewish enlightenment movement was gaining momentum influenced by the general enlightenment and Prussia's changing economy. Satanow's way of life expressed the con fluence of these two worlds, Podolia and Berlin. Satanow adopted the goal of the moderate Haskalah to educate the Jewish masses, and by teaching them modern science, modern languages and contemporary ideas, to help them in improving their economic, social and political situation. To achieve this goal, he wrote numerous books and articles, sometimes imitating styles of and attributing the authorship to medieval and earlier writers so that his teaching would be respected and accepted. -
The Educational Thought of Confucius
Loyola University Chicago Loyola eCommons Dissertations Theses and Dissertations 1980 The Educational Thought of Confucius Helena Wan Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/luc_diss Part of the Education Commons Recommended Citation Wan, Helena, "The Educational Thought of Confucius" (1980). Dissertations. 1875. https://ecommons.luc.edu/luc_diss/1875 This Dissertation is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Dissertations by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 1980 Helena Wan THE EDUCATIONAL THOUGHT OF CONFUCIUS by Helena Wan A Dissertation Submitted to the Faculty of the Graduate School of Loyola University of Chicago in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy May 1980 Helena Wan Loyola University of Chicago THE EDUCATIONAL THOUGHT OF CONFUCIUS The purpose of this study is to investigate the humanistic educational ideas of Confucius as they truly were, and to examine their role in the history of tradi- tional Chinese education. It is the contention of this study that the process of transformation from idea into practice has led to mutilation, adaptation or deliberate reinterpretation of the original set of ideas. The ex ample of the evolution of the humanistic educational ideas of Confucius into a system of education seems to support this contention. It is hoped that this study will help separate that which is genuinely Confucius' from that which tradition has attributed to him; and to understand how this has happened and what consequences have resulted. -
Helmut Walser Smith, "Nation and Nationalism"
Smith, H. Nation and Nationalism pp. 230-255 Jonathan Sperber., (2004) Germany, 1800-1870, Oxford: Oxford University Press Staff and students of University of Warwick are reminded that copyright subsists in this extract and the work from which it was taken. This Digital Copy has been made under the terms of a CLA licence which allows you to: • access and download a copy; • print out a copy; Please note that this material is for use ONLY by students registered on the course of study as stated in the section below. All other staff and students are only entitled to browse the material and should not download and/or print out a copy. This Digital Copy and any digital or printed copy supplied to or made by you under the terms of this Licence are for use in connection with this Course of Study. You may retain such copies after the end of the course, but strictly for your own personal use. All copies (including electronic copies) shall include this Copyright Notice and shall be destroyed and/or deleted if and when required by University of Warwick. Except as provided for by copyright law, no further copying, storage or distribution (including by e-mail) is permitted without the consent of the copyright holder. The author (which term includes artists and other visual creators) has moral rights in the work and neither staff nor students may cause, or permit, the distortion, mutilation or other modification of the work, or any other derogatory treatment of it, which would be prejudicial to the honour or reputation of the author. -
Albert Schweitzer: a Man Between Two Cultures
, .' UNIVERSITY OF HAWAI'I LIBRARY ALBERT SCHWEITZER: A MAN BETWEEN TWO CULTURES A THESIS SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI'I IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN LANGUAGES AND LITERATURES OF • EUROPE AND THE AMERICAS (GERMAN) MAY 2007 By Marie-Therese, Lawen Thesis Committee: Niklaus Schweizer Maryann Overstreet David Stampe We certify that we have read this thesis and that, in our opinion, it is satisfactory in scope and quality as a thesis for the degree of Master of Arts in Languages and Literatures of Europe and the Americas (German). THESIS COMMITIEE --~ \ Ii \ n\.llm~~~il\I~lmll:i~~~10 004226205 ~. , L U::;~F H~' _'\ CB5 .H3 II no. 3Y 35 -- ,. Copyright 2007 by Marie-Therese Lawen 1II "..-. ACKNOWLEDGMENTS T I would like to express my deepest gratitude to a great number of people, without whose assistance, advice, and friendship this thesis w0l!'d not have been completed: Prof. Niklaus Schweizer has been an invaluable mentor and his constant support have contributed to the completion of this work; Prof. Maryann Overstreet made important suggestions about the form of the text and gave constructive criticism; Prof. David Stampe read the manuscript at different stages of its development and provided corrective feedback. 'My sincere gratitude to Prof. Jean-Paul Sorg for the the most interesting • conversations and the warmest welcome each time I visited him in Strasbourg. His advice and encouragement were highly appreciated. Further, I am deeply grateful for the help and advice of all who were of assistance along the way: Miriam Rappolt lent her editorial talents to finalize the text; Lynne Johnson made helpful suggestions about the chapter on Bach; John Holzman suggested beneficial clarifications. -
Herder's Importance As a Philosopher1
HERDER'S IMPORTANCE AS A PHILOSOPHER1 Michael N. Forster Introduction Herder has been sufficiently neglected in recent times, especially among philosophers, to need a few words of introduction. He lived 1744-1803; he was a favorite student of Kant's, and a student and friend of Hamann's; he became a mentor to the young Goethe, on whose development he exercised a profound influence; and he worked, among other things, as a philosopher, literary critic, Bible scholar, and translator. As I mentioned, Herder has been especially neglected by philosophers (with two notable exceptions in the Anglophone world: Isaiah Berlin and Charles Taylor). This 1 This title echoes that of an essay by Charles Taylor, "The Importance of Herder" (in Isaiah Berlin: A Celebration, ed. E. and A. Margalit [Chicago, 1991]), with whose thesis that Herder is an important philosopher I am in strong agreement. However, my arguments for this will for the most part be quite different from Taylor's. In particular, I do not follow, and would indeed strongly disagree with, Taylor's central claim that Herder's seminal contribution lies in his conception of Besonnenheit and of a related linguistic "rightness," as introduced in the Treatise on the Origin of Language of 1772, and that a whole family of further important and novel ideas somehow follows from that one. My title's addition of the qualification "as a philosopher" is not grudging in spirit but on the contrary flags the fact that Herder has claims to importance not only as a philosopher but also in several other disciplines. -
The Three Teachings of Ancient China
Social Studies – 6 Name: ______________________ The Three Teachings of Ancient China Taoism Laozi (Lao-tzu) wandered out to the western border of his state, riding his water buffalo. When he was eighty years old he set out for the western border of China, toward what is now Tibet, saddened and disillusioned that men were unwilling to follow the path to natural goodness. He searched for a place to live a simple life, close to nature and without trouble. With him, he carried his ideas. Before he could cross the boarder, officials made him write down his ideas: “Live a simple life, be free, be yourself, and be close to nature. Do these things and you will be happy.” Theses words have been kept in a little book called Tao Te Ching, the “Writing of God’s Way for a Good Life.” Like Confucius, Laozi had been troubled by the violence if his times. He thought it was a mistake to try to change people. He believed that people were naturally good. Man didn’t have to be “controlled.” Too much control was spoiling man. He saw that men were trying to live by “man-made” laws, customs, and traditions. They couldn’t do this and were unhappy. If men follow the ways of Tao, they will lead a good life. He really told each man to “do your own thing” – be yourself. Laozi wanted people to be closer to nature. He wanted to get away from the rules made by the government or society. To him, the government was selfish and power-hungry. -
Liberty and American Experience in the Eighteenth Century
Liberty and American Experience in the Eighteenth Century Liberty and American Experience in the Eighteenth Century Edited and with an Introduction by David Womersley Liberty Fund Indianapolis Amagi books are published by Liberty Fund, Inc., a foundation established to encourage study of the ideal of a society of free and responsible individuals. The cuneiform inscription that appears in the logo and serves as a design element in all Liberty Fund books is the earliest-known written appearance of the word ‘‘freedom’’ (amagi), or ‘‘liberty.’’ It is taken from a clay document written about 2300 b.c. in the Sumerian city-state of Lagash. © 2006 by Liberty Fund ‘‘Federalism, Constitutionalism, and Republican Liberty: The First Constructions of the Constitution’’ reprinted from Lance Banning, ConceivedinLiberty(Lanham, Md.: Rowman and Littlefield, 2004), 35–70. © 2004 by Rowman and Littlefield. ‘‘The Dialectic of Liberty’’ reprinted by permission of the publisher from Robert Ferguson, Reading the Early Republic (Cambridge, Mass.: Harvard University Press, 2004), 51–83. © 2004 by the President and Fellows of Harvard College. All rights reserved Printed in the United States of America 10 09 08 07 06 p 54321 Library of Congress Cataloging-in-Publication Data Liberty and American experience in the eighteenth century/edited and with an Introduction by David Womersley. p. cm. Includes bibliographical references and index. isbn-13: 978-0-86597-629-0 (pbk.: alk. paper) isbn-10: 0-86597-629-5 (pbk.: alk. paper) 1. Liberty. 2. Civil rights—United States—History—18th century. I. Womersley, David. II. Liberty Fund. III. Title. jc585 .l424 2006 323.440973'09033—dc22 2005034720 liberty fund, inc. -
Market, Modernity, and the Enlightenment on James
BARBARIAN PHILOSOPHE: MARKET, MODERNITY, AND THE ENLIGHTENMENT O N JAMES SMITH'S FRONTIER Michael B. McCoy SUNY Orange Uncivilized!" "Little better than barbarians!"1 This is how Patrius, /an scat otherwise anonymous writer, described the "savages" tered throughout the dark forests of Pennsylvania's border lands. Years later, another Philadelphian, Dr. Benjamin Rush, picked up where Patrius left off, and denounced the people of as Pennsylvania's marchlands "rude", "licentious," and "half civilized."2 Outlandish in their habits and habitations, strange in were an their appearance, such savages abomination requir ing immediate attention. Immediate attention indeed, for these were not just any savages, theywere white men. It iswell known that one of the main justifications used by European elites in their conquest of the world was that they were "civilized" while those were Yet they encountered "savages" and "barbarians."3 these men were writing neither about Indians nor Africans; these barbarians where members of Patrius and Rush's own culture, poorer frontier dwellers of European descent who revealed their backwardness by resisting market integration and the expansion PENNSYLVANIA HISTORY: A JOURNALOF MID-ATLANTIC STUDIES, VOL. 76, NO. 3, 2009. Copyright ? 2009 The Pennsylvania Historical Association This content downloaded from 128.118.152.206 on Fri, 6 Feb 2015 11:01:02 AM All use subject to JSTOR Terms and Conditions PENNSYLVANIA HISTORY of commerce. But they did much more. Distant though they were from the salon culture of Paris, Edinburgh, and Philadelphia, rustics actively partici in pated the transnational exchange of ideas?the Enlightenment?operating within and against the framework of European progress, and enlightened notions of commerce. -
Adam Ferguson Bibliography
Adam Ferguson, An Essay on the History of Civil Society (1767) Bibliographie établie par Isabelle Bour (Université Paris 3 Sorbonne Nouvelle) Sources primaires Œuvres de Adam Ferguson Ferguson, Adam. An Essay on the History of Civil Society. Ed. Fania Oz-Salzberger. Cambridge : Cambridge UP, 1996.—. An Essay on the History of Civil Society. Ed. Duncan Forbes. Edinburgh : Edinburgh UP, 1966. [BnF ; texte de 1767 ; Introduction pp. xiii-xli ; Index non paginé de 37 pages] + —. An Essay on the History of Civil Society. Ed. Louis Schneider. New Brunswick, NJ : Transaction, 1980. —. Essai sur l’histoire de la société civile. Trad. M. Bergier. Paris : Desaint, 1783. [Version numérisée sur Gallica] —. Essai sur l’histoire de la société civile. Trad. révisée, annotée et introduite par Claude Gautier. Paris : PUF, 1992. [Introduction de 92 pages] + —. The History of the Progress and Termination of the Roman Republic. 3 vols. London : Strahan, Cadell & Creech, 1783. —. Institutes of Moral Philosophy. For the Use of Students in the College of Edinburgh. Edinburgh : Kincaid & Bell, 1769. —. Institutions de philosophie morale. [Trad. E.S.P. Reverdil] Genève : Philibert et Chirol, 1775. [Version numérisée sur Gallica] —. Principles of Moral and Political Science, being chiefly a retrospect of Lectures delivered in the College of Edinburgh. 2 vol. Edinburgh : Strahan, Cadell & Creech, 1792. —. The Correspondence of Adam Ferguson. Ed. Vincenzo Merolle; intr. J.B. Fagg. 2 vols. London : Pickering and Chatto, 1995. —. The Manuscripts of Adam Ferguson. Ed. Vincenzo Merolle, with Eugene Heath and R. Dix. London : Pickering and Chatto, 2006. Anthologies (Adam Ferguson et penseurs des Lumières écossaises) Broadie, Alexander, ed. The Scottish Enlightenment : An Anthology.