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Ernst Tugendhat Und Die Intellektuelle Redlichkeit“

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Ernst Tugendhat Und Die Intellektuelle Redlichkeit“ DIPLOMARBEIT Titel der Diplomarbeit „Ernst Tugendhat und die intellektuelle Redlichkeit“ Verfasserin Agnes Leyrer angestrebter akademischer Grad Magistra der Philosophie (Mag.phil.) Wien, Februar 2012 Studienkennzahl lt. Studienblatt: A 296 Studienrichtung lt. Studienblatt: Philosophie Betreuerin: ao. Univ.-Prof. Mag. Dr. Elisabeth Nemeth INHALTSVERZEICHNIS Vorwort .........................................................................................................................................7 Abkürzungsverzeichnis................................................................................................................10 Einleitung.....................................................................................................................................11 Hauptteil ......................................................................................................................................23 1. Quelle: Egozentrizität und Mystik. Eine anthropologische Studie (2003)...............................23 Verortung und „Einbettung“ des Themas in EuM..............................................................25 „ich“..........................................................................................................................26 „gut“..........................................................................................................................28 „wichtig“...................................................................................................................30 Überleitung zur intellektuellen Redlichkeit........................................................................33 Die intellektuelle Redlichkeit gemäß EuM: eine „Tugend des Adverbiellen“ – Einführung ..................................................................34 Enger Sinn und weiter Sinn der intellektuellen Redlichkeit ....................................36 Zum Tugendbegriff...................................................................................................37 Ein kleiner Exkurs zur aristotelischen Tugendlehre...........................................39 Nachtrag: verschiedene Verwendungsweisen von „gut“ – drei Arten des Handlungsguten..................................................................................................................41 „Prudentiell gut“.......................................................................................................43 „Moralisch gut“.........................................................................................................45 Eine Andeutung zu John Rawls und § 66 der Theorie der Gerechtigkeit..........46 Zurück zum Moralischen bei Tugendhat..................................................................47 „Adverbiell gut“........................................................................................................49 Ein kleiner Exkurs zu „technisch gut“ bei Georg Henrik von Wright...............51 Zurück zum adverbiell Guten: Skala der Vorzüglichkeit, Präferenzordnung...........52 Ein – doch nicht so kleiner – Exkurs: Iris Murdoch und die „scale of excellence“..........................................................................................55 Zurück zur Skala bei Tugendhat: Intersubjektiver Maßstab als Gemeinsamkeit von adverbiell Gutem und moralisch Gutem............................................................58 „Spezifizierung“ der intellektuelle Redlichkeit als „Tugend des Adverbiellen“................59 Erneut ein Exkurs zu von Wright: „gegen die 'verdunkelnden Auswirkungen'“......60 Zurück zur intellektuellen Redlichkeit als „Tugend des Adverbiellen“.............................62 Das (adverbiell) Gute als Grundbegriff und Ziel dieser Tugend..............................63 Die Suche nach dem Motiv für die intellektuelle Redlichkeit...........................................64 Exkurs 1 zu „etwas um seiner selbst willen tun“: Rawls und das „Aristotelische Grundprinzip“..................................................................................65 Exkurs 2 zu „etwas um seiner selbst willen tun“: Sennett und Handwerk...............67 Weiter auf der Suche nach dem Motiv: das – oder zumindest ein – Gegenmotiv..............67 Das Motiv: die Furcht vor Scham......................................................................................69 Exkurs: das Konzept der Scham bei Gabriele Taylor...............................................71 3 Zusammenfassend und abschließend zur intellektuellen Redlichkeit gemäß EuM............73 2. Quelle: Der Wahrheitsbegriff bei Husserl und Heidegger (1967)...........................................75 Einführende Hinweise........................................................................................................75 Meinen, behaupten und der Wahrheitsanspruch.......................................................77 Zurück zu Wb: die „zweiseitige Motivation“ und das Interesse an (Un-) Wahrheit..........79 Edmund Husserl, die „Bereitschaft zur Rechenschaft“ und (Selbst-) Verantwortlichkeit................................................................................................79 Martin Heidegger, die „Verdeckungstendenz“ und der „Ruf des Gewissens“...................82 Abschließende Bemerkungen zu Wb und Überleitung zu AsM..........................................88 3. Quelle: „Retraktationen zur intellektuellen Redlichkeit“, in: Anthropologie statt Metaphysik (2007).......................................................................................................................91 Einführung in das Thema...................................................................................................91 Methodische Vorbemerkung – Rekurs auf den Sprachgebrauch..............................92 Ein erster Exkurs zu Max Weber: „Sich-Rechenschaft-Geben“......................... 94 Ein weiterer Exkurs: Friedrich Nietzsche und der „Wert der Wahrheitsfrage“........97 Der „Wert der Selbsterkenntnis“ – „sich selbst durchsichtig werden“ ............................101 Doch kein – „echter“ – Fall von intellektueller Redlichkeit: Tätigkeiten gerne um ihrer selbst willen (gut) vollziehen?..................................................................102 Sokrates, das Rechenschaft-Geben und die Frage nach dem „guten Leben“...................104 Intellektuelle Redlichkeit in sozialem (formalem) Sinn und in substantiellem Sinn.......106 Tugendhats Rückblick auf seine drei bisherigen Versuche..............................................108 Versuch eins, 1967: Der Wahrheitsbegriff bei Husserl und Heidegger: das Interesse an Wahrheit aus Verantwortung.........................................................109 Versuch zwei, 1994: ein nicht mehr erhaltener Vortrag: das (pragmatische und nicht-pragmatische) Interesse an Realität........................................................110 Ein Exkurs zu Stefan Gosepath und seiner „Theorie theoretischer und praktischer Rationalität“............................................................................110 Zurück zu Tugendhats Vortrag von 1994 und dem Interesse an Wahrheit bzw. Realität ...........................................................................................................113 Versuch drei, 2003: Egozentrizität und Mystik: der soziale Wert............................115 Die (drei) Motive für intellektuelle Redlichkeit...............................................................116 Ein Vorblick.............................................................................................................116 Zur Erinnerung: die intellektuelle Redlichkeit als Haltung, Tugend und Disposition..............................................................................................................118 Die intellektuelle Redlichkeit als selbstbezogene und/oder soziale Tugend...........119 Ein kleiner Exkurs: „Aufrichtigkeit“ und „Genauigkeit“ („Begründetheit“) in Anknüpfung an Bernard Williams..................................120 Das soziale Motiv ...................................................................................................122 Das pragmatische Motiv.........................................................................................125 Das dritte Motiv: das Interesse an Realität und Wahrheit als Selbstwert................128 Abermals zur Gegenmotivation: vage Meinungen und Ausblenden 4 der Realität.......................................................................................................130 Francisco de Goyas „Flug der Hexen“........................................................132 Gegen die Faulheit der Vernunft und affektive Besetzungen...........................134 Ein kleiner Exkurs: Kant, die Aufklärung und die Mündigkeit (gegen Faulheit und Feigheit)..................................................................................134 Zurück zum dritten Motiv, dem Selbstzweck. Das Problem der zweiseitigen Motivation..........................................................................................136 Ein zweiter knapper Exkurs zu Max Weber: Die „Entzauberung der Welt“....140 Das Interesse an Realität und die sich klar zu machende Evidenzlage...................141 Der Glaube an die Existenz Gottes als Spezialproblem für die intellektuelle Redlichkeit als Selbstzweck....................................................................................143 Religion, Glaube und Mystik...........................................................................144 Das Dilemma des religiösen Gottesbezugs: zwischen Bedürfnis und (Un-) Realisierbarkeit.......................................................................................144
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