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Franz Schupp: Geschichte Der Philosophie Im Überblick subjektivität 5 sven sellmer Subjektivität – das therapeutisch- soteriologische Paradigma in der indischen und griechischen Philosophie 19 fabian heubel Foucault auf Chinesisch Transkulturelle Kritik und Philosophie der Kultivie- rung 37 rafael suter Das ungenannte »Subjekt« subjektivität Die Ambiguität einer Konstruktion des Altchine- sischen: Nachdenken über Sprechen und Handeln im Gongsunlongzi und Yinwenzi 61 asiatisch-europäische konstellationen asiatisch-europäische stephan schmidt Moralsubjekt und Erkenntnissubjekt Zu einer kategorialen Unterscheidung im Denken des modernen Konfuzianismus 83 Richard A. H. King Aristoteles und Xun Kuang über das Wissen, wie man handeln soll 112 Rezensionen & Tipps 99 heinz kimmerle 136 Die schwere Last der Komplementarität IMPRESSUM Antwort auf Innocent I. Asouzus Kritik an der inter- kulturellen Philosophie 137 forum polylog bestellen bücher Franz Gmainer-Pranzl Verpflichtung auf Argumentation zu: Franz Schupp: Geschichte der Philosophie im Überblick Franz Schupp: Die nun veröffentlichten Skripten zu den Vorle- verdeutlicht dies etwa an der Seinslehre des Geschichte der Philosophie sungen über die Geschichte der Philosophie, die Parmenides (vgl. Bd. I, S. 90–101), am dialek- im Überblick. Franz Schupp von 1979 bis 2002 an der Univer- tischen (und nicht bloß effizient-pragmatischen) Band 1: Antike (ISBN sität Paderborn hielt, bieten einen Überblick, Wahrheitsverständnis des Sokrates (vgl. Bd. I, 3-7873-1701-5, 444 Seiten) der profunde Text- und Geschichtskenntnis S. 168–177) oder an der Topik und Syllogistik Band 2: Christliche Antike, mit einer Interpretationskompetenz auf ho- des Aristoteles (vgl. Bd. I, S. 265–285). Was Mittelalter (ISBN 3-7873-1702-3, hem theoretischen Niveau verbindet. Schupp das vieldiskutierte Verhältnis von »Mythos� 548 Seiten) bezeichnet seinen Versuch, anhand von Ori- und »Logos� betrifft, vertritt Schupp eine kla- Band 3: Neuzeit (ISBN ginaltexten der Philosophiegeschichte grund- re Option für einen »vernünftigen� Umgang 3-7873-1703-1, 584 Seiten) legende Problemstellungen und Argumenta- mit der begegnenden Wirklichkeit, auch wenn Felix Meiner Verlag, Frankfurt tionsformen vorzustellen, die betreffenden die »Vernunft� brüchig, angreifbar und mehr- 2003. Texte zu verarbeiten und eigene Gedanken deutig – und jedenfalls nicht »naturgegeben� – . anzufügen, mit dem mittelalterlichen Begriff ist: »›Logos‹ als ›Vernunft‹ ist nicht etwas, was »Kompilation� (Bd. I, S. XV); durch diese Me- dem Menschen ›natürlicherweise‹ mitgegeben thode versucht er erstens zu zeigen, dass die in wäre. Ohne Zweifel hatten die Menschen im- der Geschichte der Philosophie diskutierten mer schon die Fähigkeit, sich in ihrer Welt zu Fragen auch für gegenwärtige Fragen relevant orientieren, d. h. sich Handlungsmodelle zu sind, und zweitens, dass sich die angeblich so entwerfen. Dass man dies aber mit ›Vernunft‹, unüberschaubare Vielfalt an Paradigmen und d. h. unter anderem mit Abstraktionen, mit Strömungen philosophischen Denkens auf »ei- Versuchen einheitlicher Theoriebildung, mit nige wenige systematische Positionen� (Bd. I, Argumentationsformen und Logik unter- S. XVI) beschränken lässt. nimmt, ist ein historisches und kein natürliches Der erste Band stellt die Grundströmungen Phänomen, es ist ein Ereignis der Geschichte, des antiken – vor allem: griechischen – Denkens das bis heute seine ungeheuren und manchmal dar. Philosophische Themen und Fragestel- auch ungeheuerlichen Auswirkungen zeigt� lungen werden nicht bloß »historisch� referiert, (Bd. I, S. 42). polylog 19 sondern von ihrem theoretischen Anspruch Der zweite Band behandelt einen Zeitraum, Seite 124 und ihrer Aporetik her erschlossen; Schupp der vom Einfluss des Christentums geprägt ist & medien – was Schupp eingangs problematisiert. Die orie in »Sprachanalyse� (Bd. II, S. 449) sowie Bewegung des Christentums, dem es »gelang, der als »Nominalismus� bezeichnete Umbruch der Zeitrechung ihren ›Stempel‹ aufzudrü- im Spätmittelalter – werden systematisch, pro- cken� (Bd. II, S. 3), konnte sich einerseits in blemorientiert und durch einen ausgewiesenen die spätantiken – vornehmlich hellenistischen Bezug auf zahlreiche Primärtexte expliziert. – Weltanschauungen der Spätantike einfügen Interessant ist die im Neuplatonismus wurzeln- und die maßgeblichen Zeitfragen und kultu- de und tendenziell antiaristotelische Linie, die rellen Elemente integrieren, barg aber ander- Schupp aufzuzeigen versucht: »Plotin – Prok- seits in sich ein Potential an Fragen, das die los – Dionysios Areopagita – Scotus Eriugena – »»Die Intellektuellen waren das eigene religiöse und kirchliche Identität all- Nikolaus von Kues – Hegel. Dies ist die idealis- Produkt einer gesellschaftlichen mählich umformte, ja sprengte: »Schon in den tische Tradition der europäischen Philosophie� und kulturellen Entwicklung, ersten entscheidenden Fragen der ›christlichen (Bd. II, S. 138). Auch für die islamisch geprägte so wie früher einmal die Philosophie‹, die zur Philosophie des Mittelal- Philosophie sieht Schupp einen ähnlichen Zu- Mönche und die Einsiedler aus ters führten, ist jenes Konfliktpotential gegen- sammenhang: »Vom Rationalismus, vermittelt bestimmten kulturellen und wärtig, das das Ende der mittelalterlichen Phi- durch die Mystik, zum Idealismus� (Bd. II, religiösen Bedürfnissen einer losophie hervorrufen wird� (Bd. II, S. 26). Ein S. 270). Und schließlich taucht am Ende des Gesellschaft hervorgegangen Schwerpunkt der Auseinandersetzung mit der Mittelalters – konkret durch Meister Eckhart waren. Von irgendeiner Kontinu- »christlichen Antike� liegt auf Augustinus und – nochmals diese Konstellation auf: »Rationa- ität sollte man allerdings besser dessen Vermittlung von Platonismus und Chri- lismus und Mystik treten häufig gleichzeitig und nicht sprechen, die Intellektu- stentum, die »bis zur naiven Gleichsetzung� oft auch bei ein und denselben Vertretern auf� ellen waren nicht die Nachfolger (Bd. II, S. 94) führte. Die Grenze zwischen (Bd. II, S. 489). der meditierenden Mönche, Antike und Mittelalter setzt Schupp mit dem 8. Die Darstellung des dritten Bandes reicht und die heutigen Professoren- Jahrhundert an – eine Phase mit einem »für die vom frühneuzeitlichen Humanismus und der Wissenschaftsmanager sind Geschichte der Philosophie einschneidende[n] Renaissance über die »klassischen� Philo- nicht die Nachfolger der Bücher- und Wissensschwund� (Bd. II, sophen des 16. bis 18. Jahrhunderts (u. a. Ba- Intellektuellen.« S. 224); so ist etwa Boethius als antiker, Al- con, Descartes, Spinoza, Hobbes, Locke, Leib- (Bd. II, S. 319) kuin als mittelalterlicher Philosoph anzusehen. niz, Hume) zur Philosophie der Aufklärung, Die großen mittelalterlichen Denksysteme Kant, den deutschen Idealismus (Fichte, He- (darunter auch die Beiträge islamischer und gel, Schelling) über das 19. Jahrhundert (Feu- jüdischer Denker sowie deren Rezeption, vgl. erbach, Marx, Kierkegaard, Schopenhauer, Bd. II, S. 223–336) – vor allem Anselm von Nietzsche) bis hin zu drei maßgeblichen Den- Canterbury, Bonaventura, Albertus Magnus, kern des frühen 20. Jahrhunderts: Peirce, Fre- Thomas von Aquin, die Auseinandersetzung ge und Wittgenstein – und nicht weiter. Bereits um die Aristotelesrezeption an der Pariser im Vorwort zum ersten Band hatte Schupp Universität im 13. Jahrhundert, Ockhams diese Abgrenzung mit der Anmerkung ge- polylog 19 Wendung von Metaphysik und Erkenntnisthe- rechtfertigt: »Für mich geht die Geschichte bis Seite 125 bücher zum Ende des Ersten Weltkriegs, alles nach- ten, anderseits den Menschen zu erlösen. Und her war für mich gegenwärtig und ist für mich Schupp resümiert: »Die gesamte Geschichte noch nicht zur Geschichte geworden� (Bd. I, der Philosophie ist von einer mehr oder we- S. XVII). Wie auch immer – der dritte Band niger ausdrücklichen Auseinandersetzung um erweist sich als intensiver und kenntnisreicher dieses verschiedene und letztlich unvereinbare Nachvollzug von Problemkonfigurationen, die Verständnis von Vernunft durchzogen� (ebd.). bis heute viele Auseinandersetzung im wissen- Schupp zeigt in seinen Überlegungen immer schaftlichen, kulturellen und gesellschaftlichen wieder, dass ihm die Relevanz interkultureller »Die »Die Grenzen dessen, was Bereich beeinflussen. Vermittlung – auch in Bezug auf erkenntnisthe- zur Philosophie gerechnet Besonders eindrücklich sind die beiden oretische und logische Plausibilitäten – vertraut werden soll, werden wahrschein- Bilanzen in Bezug auf den »Rationalismus� ist (vgl. bes. Bd. I, S. 22 und Bd. III, S. 422); lich immer fließend bleiben, aber (Bd. II, S. 259–266) und »Empirismus� (Bd. III, ob und inwiefern das von ihm vorausgesetzte dies sollte nicht zur Beliebigkeit S. 275–277) und deren erkenntnistheoretische Verständnis von »Rationalität� tatsächlich in führen«. Implikationen, die das Verständnis von »Philoso- der Lage ist, dem Anspruch philosophischen (Bd. III, S. 319). phie� in grundsätzlicher Weise mitbestimmen: Denkens als eines Menschheitsthemas gerecht zu »Dort, wo versucht wird, nicht nur intersub- werden, bleibt fraglich. Bis sich diesbezüglich jektiv überprüfbar zu argumentieren, sondern eine Klärung abzeichnet, hält man sich am be- wo auch der Versuch unternommen wird, die sten an den Rat von Gottfried Wilhelm Leibniz, Regeln korrekter Argumentation genau, was den Schupp aus dessen Werk »Neue Abhand- nicht notwendigerweise heißt: formal, darzu- lungen über den menschlichen Verstand IV� stellen, liegt Philosophie vor� (Bd. III, S. 319). zitiert: »Da die Menschen also nicht vermeiden Auch wenn keine Definition all
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