Inhalt. S-Ite Vorwort V

Total Page:16

File Type:pdf, Size:1020Kb

Inhalt. S-Ite Vorwort V Inhalt. S-ite Vorwort v Erster Teil. Von Leibniz bis Hegel. § 1. Einleitung 1 1. Die Ausgestaltung der Religionsphilosophie zu einer selbständigen Disziplin . 1 2. Die Hauptformen der Religionsphilosophie bis auf Hegel . 3 Erstes Kapitel. Leibniz und die Aufklärung. § 2. Gottfried Wilhelm Leibniz 6 1. Gottes Dasein und Wesen . 7 2. Gott und die Welt 11 3. Gott und der Mensch 13 4. Die Religion als Frömmigkeit 15 5. Religion und Offenbarung 17 § 3. Christian Wolsf 18 1. Verhältnis zu Leibniz 18 2. Gottes Dasein und Wesen 20 3. Religion, Offenbarung und Wunder 22 § 4. Hermann Samuel Reimarus . 23 1. Stellung zur natürlichen Religion 24 2. Stellung zum Christentum 27 § 5. Gotthold Ephraim Lessing 29 1. Das Christentum der Vernunft . 29 2. Religiöse und geschichtliche Wahrheit . 31 3. Die Erziehung des Menschengeschlechtes . 33 4. Lessing und Spinoza 36 § 6. Moses Mendelssohn 37 Zweites Kapitel. Immanuel Kant. § 7. Die Stellung Kants zur Religion in der vorkritischen Zeit . 40 § 8. Unzulänglichkeit der theoretischen Vernunft in religiösen Dingen . 45 § 9. Die religiösen Grundwahrheiten als Postulate der praktischen Vernunft 50 Bibliografische Informationen digitalisiert durch http://d-nb.info/576567744 3IB / viii Inhalt. - Seite § 10. Die Religion innerhalb der Grenzen der bloßen Vernunft . 55 § 11. Die unmittelbaren Anhänger Kants. Friedrich Schiller. Der theo- logische Rationalismus 61 1. Die unmittelbaren Anhänger Kants . 61 2. Friedrich Schiller 62 3. Der theologische Rationalismus 63 Drittes Kapitel. Die Glaubensphilosophie. § 12. Johann Georg Hamann . 66 § 13. Friedrich Heinrich Jacobi . 70 1. Kritik der Kantischen Philosophie . '. 71 , 2. Jacobis Vernunftglaube 72 3. Die Erkenntnis Gottes 73 § 14. Johann Gottfried Herder und Johann Wolfgang Goethe .. 75 1. Gott und die Welt bei Herder . ... 76 2. Die Religion der Humanität 78 3. Johann Wolfgang Goethe 81 § 15. Jakob Friedrich Fries und De Wette 84 1. Die Religion als Ahndung des Ewigen im Zeitlichen84 2. Inhalt der Religion. ... 06 3. Entfaltung der Religion ... • 88 4 De Wette . .. ' 89 Viertes Kapitel. _ Die idealistische Philosophie. § 16. Johann Gottlieb Fichte . ... 90 1. Fichte als Anhänger Kants 91 2. Die Religion als Glaube an die moralische'Weltordnung . 94 3. Die Religion als seliges Leben in. und aus Gott. 98 § 17. Friedrich Wilhelm Joseph Schölling . - 103 1. Die Religion im Rahmen der Transzendentalphilosophie . 104 2. Die Religion im Rahmen der Jdentitätsphilpsophie, . • 106 3. Schillings theosophischer Mystizismus . 108 §18. Franz Baader und Friedrich Krause ... • > .: . 111 1. Franz Baader . - . - • • III 2. Friedrich Krause .' . ... - . 113 § 19. Friedrich Ernst Daniel Schleiermacher . •. - . 114 1. Stellung zur Religion in der ersten Ausgabe der Reden . 114 2. Stellung zur Religion in den späteren Schriften . 119 § 20. Friedrich Schlegel und die Romantik 120. § 21. Georg Wilhelm Friedrich Hegel "125 l. Stellung der Religionsphilosophie innerhalb der Philosophie und ihr Verhältnis zur Theologie und zur -positiven Religion •; . 126 Inhalt. ix Seite 2. Die Religion nach ihrem objektiven Inhalt . 128 3. Die Religion als psychologischer Borgang .... 130 4] Die bestimmte Religion 133 Anhang. § 22. Bernard Bolzano und Friedrich Eduard Beneke . 135 1. Bernard Bolzano . 135 2. Friedrich Eduard Beneke • . 136 Zweiter Teil. Von Hegel bis zur Gegenwart. 1 § 23. Die Hauptformen der Religionsphilosophie seit Hegel . 139 Fünftes Kapitel. Die junghegelsche Religionsphilosophie. § 24. David Friedrich Strauß 140 1. Die Hegelsche Schule 141 2. Der neue Glaube ......... 144 § 25. Ludwig Feuerbach 147 1. Die Religion als Selbstvergötterung des Menschen . ,148 2. Die Religion als Verirrung des Glückseligkeitstriebes . 150 Sechstes Kapitel. Die «euhegelsche Religionsphilosophie. § 26. Wilhelm Vatke 151 1. Hegel, Schleiermacher, Vatke 152 2. Das objektive Wesen der Religion 153 3. Das psychologische Wesen der Religion 155 4. Erscheinungsformen der Religion 157 § 27. Karl Schwarz 158 1. Die Religion als Versöhnung des Menschen mit sich selbst . 158 2. Die Religion als Versöhnung des Menschen mit Gott . 160 § 28. Alois Emanuel Biedermann 162 1. Ausgabe und Methode der Religionsphilosophie . 162 2. Begriff der Religion 163 3. Wahrheitsgehalt der Religion 164 4. Inhalt der Religion 166 § 29. Otto Pfleiderer 167 i. , 1. Aufgabe und Methode der Religionsphilosophie . 167 2. Das psychologische Wesen der Religion 168 3. Inhalt des religiösen Bewußtseins 171 4. Entstehung und Entwicklung der Religion .... 176 5. Eduard Zeller 177 X Inhalt. Siebtes Kapitel. Der spekulative Theismus. Seite § 30. Immanuel Hermann Fichte 178 1. Der spekulative Theismus im allgemeinen .... 178 2. Fichtes spekulativer Theismus . 179 § 31. Hermann Ulrici 181 § 32. Christian Hermann Weiße 183 § 33. Anton Günther 186 § 34. Weitere Vertreter des spekulativen Theismus . 189 1. Adolf Trendelenburg 190 2. Heinrich Moritz Chalibäus 190 3. Jakob Sengler 191 4. Karl Philipp Fischer 192 • 5. Martin Deutinger 193 6. Johann Wilhelm Hanne 194 7. Moritz Carriere 195 8. Albert Peip 197 9. Rudolf Seydel 198 10. Vermittlungsversuche zwischen dem Theismus und Pantheismus 198 § 35. Die katholische Apologetik . ' . 200 1. Die Tübinger katholische Schule 200 2. Die Neuscholastik 205 Achtes Kapitel. Die mulanttsche Religionsphilosophie. § 36. Friedrich Albert Lange . 208 § 37. Albrecht Ritschl 211 § 38. Julius Kastan 213 § 39. Wilhelm Herrmann 217 § 40. Richard Adalbert Lipsius 223 1. Die Religion als Tatsache des Geisteslebens . 223 2. Die Religion als Gegenstand wissenschaftlicher Reflexion . 225 § 41. Wilhelm Bender 227 § 42. Die Marburger Schule 230 1. Hermann Cohen 230 2. Paul Natorp 232 § 43. Wilhelm Windelband und seine Schule 234 § 44. Theobald Ziegler 236 Neuntes Kapitel. Die Religion des Pessimismus. § 45. Artur Schopenhauer 239 1. Schopenhauers Erkenntnislehre 240 2. Schopenhauers Metaphysik 240 3. Schopenhauers Lebensphilosophie 244 Inhalt. xi Seite § 46. Eduard v, Hartmann . 247 1. Metaphysik . 247 2. Lebensphilosophie . , . 249 3. Religionspsychologie . 251 4. Die religiöse Metaphysik 253 5. Die religiöse Entwicklung . 256 Anhang. § 47. Jakob Frohschammer . " . : . 258 Zehntes Kapitel. Hcrbart und seine Schule. § 48. Johann Friedrich Herbart 261 § 49. Moritz Wilhelm Drobisch 264 1. Religion und Religionsphilosophie . , . 264 2. Die Gottesbeweise . 265 3. Das Wesen Gottes .' . ' . 267 § 50. Otto Flügel 268 Elftes Kapitel. Hermann Lohe und verwandte Denker. § 51. Gustav Theodor Fechner . • . 270 § 52. Rudolph Hermann'Lotze 274 § 53. Gustav Teichmüller 277 1. Metaphysik 277 2. Die Religion 279 3. Einteilung der Religionen 280 § 54. Gustav Glogau 281 § 55. Gustav Claß 284 § 56. Julius Baumann 285 1. Die praktische Begründung der Religion 286 2. Realwissenschaftliche Begründung der Religion .... >287 § 57. Hermann Siebeck 289 1. Der Inhalt des religiösen Bewußtseins 289 2. Die Entwicklung des religiösen Bewußtseins .... 290 3. Die Ausgestaltung des religiösen Bewußtseins zur subjektiven und objektiven Religion 291 4. Die Wahrheit der Religion - . 293 § 58. Günter Thiele ... 294 § 59. Die protestantische Prinzipienlehre 296 1. Die Erfahrungsthaologie 298 2. Die Vernunfttheologie . - 304 XII Inhalt. Zwölftes Kapitel. Neueste selbständige Systeme and Versuche Seite § 60. Wilhelm Wundt 312 1. Die metaphysische Betrachtung der Religion .... 313 2. Die psychologische Betrachtung der Religion 315 § 61. Friedrich Paulsen 319 § 62. Raoul Richter 320 1. Die formalen Bestandteile der Religion 321 2. Die inhaltlichen Bestandteile der Religion .... 322 3. Friedrich Nietzsche . 323 § 63. Die Religion des Monismus 324 § 64. Rudolf Eucken 327 1. Die noologische Methode 328 2. Die universale Religion 329 3. Die charakteristische Religion 330 4. Das Christentum . ' . - 332 § 65. August Dorner . ' 333 1. Das Wesen, der Religion . 333 2. Die Metaphysik der Religion . • 335 3. Psychologie der Religion 336 § 66. Georg Rnnze 337 Autorenverzeichnis 341 .
Recommended publications
  • Qualitative Freedom
    Claus Dierksmeier Qualitative Freedom - Autonomy in Cosmopolitan Responsibility Translated by Richard Fincham Qualitative Freedom - Autonomy in Cosmopolitan Responsibility Claus Dierksmeier Qualitative Freedom - Autonomy in Cosmopolitan Responsibility Claus Dierksmeier Institute of Political Science University of Tübingen Tübingen, Baden-Württemberg, Germany Translated by Richard Fincham American University in Cairo New Cairo, Egypt Published in German by Published by Transcript Qualitative Freiheit – Selbstbestimmung in weltbürgerlicher Verantwortung, 2016. ISBN 978-3-030-04722-1 ISBN 978-3-030-04723-8 (eBook) https://doi.org/10.1007/978-3-030-04723-8 Library of Congress Control Number: 2018964905 © The Editor(s) (if applicable) and The Author(s) 2019. This book is an open access publication. Open Access This book is licensed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits use, sharing, adaptation, distribution and reproduction in any medium or format, as long as you give appropriate credit to the original author(s) and the source, provide a link to the Creative Commons licence and indicate if changes were made. The images or other third party material in this book are included in the book’s Creative Commons licence, unless indicated otherwise in a credit line to the material. If material is not included in the book’s Creative Commons licence and your intended use is not permitted by statutory regulation or exceeds the permitted use, you will need to obtain permission directly from the copyright holder. The use of general descriptive names, registered names, trademarks, service marks, etc. in this publication does not imply, even in the absence of a specific statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use.
    [Show full text]
  • J. G. Fichte-Gesamtausgabe III,6
    J. G. FICHTE-GESAMTAUSGABE 111,6 J. G. FICHTE-GESAMTAUSGABE DER BAYERISCHEN AKADEMIE DER WISSENSCHAFTEN Herausgegeben von Reinhard Lauth und Hans Gliwitzky BRIEFE BAND 6 JOHANN GOTTLIEB FICHTE BRIEFWECHSEL 1806-1810 Herausgegeben von Reinhard Lauth, Hans Gliwitzky, Peter K. Schneider und Erich Fuchs unter Mitwirkung von Ives Radrizzani, Erich Ruff und Manfred Zahn Stuttgart-Bad Cannstatt 1997 Friedrich Frommann Verlag (Günther Holzboog) Herausgegeben mit Unterstützung der Deutschen Forschungsgemeinschaft und des Bundesministeriums für Forschung und Technologie CIP-Kurztitelaufnahme der Deutschen Bibliothek Fichte, Johann Gottlieb: Gesamtausgabe der Bayerischen Akademie der Wissenschaften I J. G. Fichte. Hrsg. von Reinhard Lauth u. Hans Gliwitzky.­ Stuttgart-Bad Cannstatt: frommann-holzboog ISBN 3-7728-0138-2 NE: Fichte, Johann Gottlieb: [Sammlung]; Lauth, Reinhard [Hrsg.] 3. Briefe Bd. 6. Briefwechsel1806-1810 I hrsg. von Reinhard Lauth ... unter Mitw. von Ives Radrizzani ... - 1997. ISBN 3-7728-1681-9 Einbandgestaltung und Typographie Alfred Lutz Schwäbisch Gmünd Satz und Druck Laupp & Göbel Nehren bei Tübingen © Friedrich Frommann Verlag (Günther Holzboog) Stuttgart-Bad Cannstatt 1997 Einleitung Über vier fahre, erfüllt von einschneidenden Ereignissen, umfaßt dieser vorletzte Band der Briefereihe unserer Ausgabe. Die politisch-militärischen Ereignisse des Jah­ res 1806 sind von eminenter Bedeutung sowohl für Deutschland und Europa, als auch andererseits für das Individuum]. G. Fichte, den Familienvater, den Gelehrten und Lehrer der Philosophie. Europa erhält eine neue Ordnung, auf der Landkarte wie in den Köpfen und Herzen seiner Bewohner. Auch Fichte muß sich neu orientieren: Die Tätigkeit als Professor der Philosophie in Erlangen war nach einem arbeits- aber äußerlich wenig erfolgreichen Semester schnell wieder zu Ende gegangen. Mit der vor der siegreichen französischen Armee flüchtenden preußischen Staatsspitze reist der Philosoph im Oktober 1806 nach Königsberg, nachdem er sich vorher vergeblich dem preußischen König als ,Feldpredi­ ger' angeboten hatte.
    [Show full text]
  • Hegel's Concept of Desire
    Hegel’s Concept of Desire SCOTT JENKINS there is a longstanding tendency in philosophy, and in some pre-theoretical contexts, to regard persons as essentially disembodied points of view on the world. In the thought of figures as diverse as Plato, Descartes, and Thomas Nagel, this tendency results in the division of a person, with features of our conscious lives such as bodily awareness, the feeling of desire, or the relation to other persons relegated to inessential status. In what follows I propose one way of understanding some early developments in Hegel’s Phenomenology of Spirit that involves attributing to Hegel a concern with denying that these aspects of human experience may be sorted in this manner. My exposition of Hegel’s position focuses on his concept of desire, which figures most prominently in his assertion at the beginning of the fourth chapter that “self-consciousness is desire in general” (¶167).1 There are almost as many understandings of this assertion as there are interpretations of the Phenomenology, but I believe the reading I offer to be novel. I propose that we understand Hegel’s identification of self-consciousness and desire as the claim that desiring plays an important role in an apperceptive subject’s relation to itself. In arguing for this reading, I demonstrate that there exist deep affinities between Hegel’s remarks on self-consciousness and desire in the Phenomenology and Fichte’s treatment of these topics in his applied philosophy during the Jena period, in particular in his System of Ethics.2 Understood in this way, Hegel’s concept of desire figures in an ambitious attempt to establish relations of interdependence between subjective capacities regarded as essential to consciousness and those often relegated to inessential status.
    [Show full text]
  • The Philqsophy of Nature of Kant, Schelling and Hegel
    Citation: Dieter Wandschneider (2010) The Philosophy of Nature of Kant, Schelling and Hegel, in: Moyar, Dean (ed. 2010) The Routledge Companion to Nineteenth Century Phi-iosophy. London, New York: Routledge 2010, 64—‘l03 3 THE PHILQSOPHY OF NATURE OF KANT, SCHELLING AND HEGEL UFE‘' (“Fm -z =sSb:3Sl.C/J Q;r-Q3SE.SD...cs -a Translated by Patrick Leland Introduction Man, though himself a child of nature, is — in Herder’s words — a freed man of nature. Through reason he is able to disentangle himself from natural compulsions and adapt nature to his needs. Admittedly, that also means his relation to nature is not thoroughly determined by nature but rather is precariously open. Reason is thus continuously required to clarify and justify anew man’s relation to nature. In other words, it is constitutive of man that he has a concept of nature and hence also a fundamental need for a philosophy of nature. It is no accident that in the Ionian world the philosophy of nature was “the form in which philosophy as such was born” (Wahsner ZOOZ: 9). In this respect, it is surprising that the present age, which more than any previous era is determined by the results and applications of scientific research, has not developed a thoroughgoing philosophy of nature. Instead, it is the philosophy of science, or philo- sophical reflection on the foundations of natural science, which — prepared already in the second half of the nineteenth century — has attained a truly epochal status during the twentieth century and continues to dominate contemporary philosophy. As the latter has allowed the philosophy ofscience to supersede the philosophy ofnature, it has neglected to develop a concept of nature adequate for our time.
    [Show full text]
  • This Is a Postprint Draft! Please Do Not Cite
    This is a Postprint Draft! Please do not Cite. WHEN CITING ALWAYS REFER TO THE FINAL VERSION PUBLISHED IN EUROPEAN JOURNAL FOR PHILOSOPHY OF RELIGION, VOL. 10, NO. 4, 83–116. WITHDOI: 10.24204/EJPR.V11I1.2725 THE DIVINE SELF-MEDIATION IN THE UNIVERSE: EUTELEOLOGY MEETS GERMAN IDEALISM Thomas Schärtl University of Regensburg Abstract: The paper compares the non-standard theistic notion of God as presented by John Bishop and Ken Perszyk in their so-called “euteleological” concept of God with idealistic, especially Hegelian and post-Hegelian, concepts of the divine. Both frameworks not only share striking similarities, based on their guiding intuitions, but also have remarkably parallel problems that have already been discussed in 19th-century speculative German theology in the aftermath of German Idealism. The article offers some DOI: 10.24204/EJPR.V11I1.2725 proposals to strengthen the euteleological concept of God metaphysically — based on some insights coming from post-Hegelian discussions. I. INTRODUCTION . Citable Version has Version . Citable That the concept of a personal God should be placed under scrutiny is not just a recent idea or develop- ment, but, rather a basic tenet found for example in Johann Gottlieb Fichte’s highly disputed remarks on the notion of a divine governance of the world, in which he proposes that a personal concept of God nearly always falls prey to superstition and eventually becomes religiously inadequate. In the past two decades, a slightly different set of motives has fostered a comparable tendency to move beyond the notion of a personal God.1 We can distinguish between motives stemming from: (1) Please do not Cite do not Please DRAFT perceived inconsistencies among divine attributes (for instance, divine goodness, divine omnipotence, or divine omniscience); (2) metaphysical demands of naturalism and contemporary views on the origin of the universe or the evolution of life; and (3) evidential problems that any kind of supernaturalism, which seems to be a necessary ingredient of personal theism, must face.
    [Show full text]
  • In the Beginning Was the Act a Historical And
    Faculteit Letteren & Wijsbegeerte Liesbet De Kock In the Beginning was the Act A Historical and Systematic Analysis of Hermann von Helmholtz's Psychology of the Object Proefschrift voorgelegd tot het behalen van de graad van Doctor in de wijsbegeerte 2014 Der Denker stellt sich in den grossen Zusammenhang der Philosophie- und Wissenschaftsgeschichte: den dem “Philosophieren auf eigene Faust”, bei dem jedes Individuum nur in einem persönlichen zufälligen Reflex die Antwort auf die Rätsel des Seins zu finden sucht, soll ein Ende gemacht werden. […] Jeder Gedanke, jedes echte Grundmotiv des Philosophierens steht mit der Gesamtheit der übrigen in einer ideellen Gemeinschaft: und diese Gemeinschaft der Ideen ist es, die auch der geschichtlichen Betrachtung erst Sinn und Leben verleiht - Ernst Cassirer (1912), p. 252. Promotor Prof. Dr. Gertrudis Van de Vijver Copromotor Prof. Dr. Steffen Ducheyne iii Table of Contents TABLE OF CONTENTS V PREFACE AND ACKNOWLEDGEMENTS 1 CHAPTER 1 4 INTRODUCTION: THE POETRY OF PERCEPTION 4 1.1 Hermann von Helmholtz: General Introduction 4 1.1.1 Selective Biography 4 1.1.2 Helmholtz and the Problem of the Object 7 1.2 The Poetry of Perception: Helmholtz’s Faust 11 1.2.1 The Realm of the Mothers: Faust in the Dark Gallery 14 1.2.2 The Symbolic Relation to the World: Chorus Mysticus 20 1.2.3 What was There in the Beginning? The First Study Room Scene 24 1.3 General Aim and Strategy 28 1.3.1 Main Research Question 28 1.3.2 The Problem of the Object: Interpretive Framework 29 1.3.2.1 Helmholtz and Empiricism: The Problem of Psychological Construction 30 1.3.2.2 Helmholtz and Kant: The A priori Structure of Understanding 32 1.3.2.3 Helmholtz and Fichte: The Problem of Differentiation 35 CHAPTER 2 39 HELMHOLTZ’S PHYSIOLOGICAL EPISTEMOLOGY AND THE GENESIS OF THE PSYCHOLOGICAL PROBLEM OF THE OBJECT 39 2.1 Introduction 39 2.2 Hermann von Helmholtz and Johannes Peter Müller 40 v 2.3 Helmholtz’s Physiological Reductionism: Anti-Vitalism 42 2.4 Goethe, Purkinje, Müller and the Primacy of Subjective Perception.
    [Show full text]
  • 1 the Authority of Conceptual Analysis in Hegelian
    1 The Authority of Conceptual Analysis in Hegelian Ethical Life [Forthcoming in An Ethical Modernity? Hegel’s Concept of Ethical Life Today – Its Limits and Potential. Eds. Tereza Matějčková and Jiři Chotaš (Brill). Please cite published version] W. Clark Wolf 1. Introduction1 There is among many philosophers a recurring attraction to the idea of philosophy as conceptual analysis: namely, that philosophy has as its aim the clear explication of the central terms governing ordinary and scientific thought. This idea can be traced back even to Plato’s Socrates, who at least initially used dialogues to draw out clearer definitions from his interlocuters of key terms such as virtue, knowledge, and justice. For Plato, at least at one stage, such explication can result in genuine and deep knowledge, even if this is only a more explicit and recollected form of a knowledge that was once merely implicit; he used the concept of forms (eidé) to say what the object of such knowledge is. For later thinkers, especially linguistically minded philosophers of the twentieth century, the attraction of the ‘conceptual conception’ of philosophy was not to credit philosophy with a distinct form of knowledge as much as to distinguish its activity from empirical science. Philosophy was to be regarded not as a first-order inquiry into a special set of rational objects, but a second-order determination of meanings in support of the claims of first- 1 The present version of this paper benefitted from comments and discussion with fellow participants at the conference in Prague. I would especially like to thank Paul Cobben, David James, and Christian Krijnen for valuable discussion.
    [Show full text]
  • Pico Della Mirandola Descola Gardner Eco Vernant Vidal-Naquet Clément
    George Hermonymus Melchior Wolmar Janus Lascaris Guillaume Budé Peter Brook Jean Toomer Mullah Nassr Eddin Osho (Bhagwan Shree Rajneesh) Jerome of Prague John Wesley E. J. Gold Colin Wilson Henry Sinclair, 2nd Baron Pent... Olgivanna Lloyd Wright P. L. Travers Maurice Nicoll Katherine Mansfield Robert Fripp John G. Bennett James Moore Girolamo Savonarola Thomas de Hartmann Wolfgang Capito Alfred Richard Orage Damião de Góis Frank Lloyd Wright Oscar Ichazo Olga de Hartmann Alexander Hegius Keith Jarrett Jane Heap Galen mathematics Philip Melanchthon Protestant Scholasticism Jeanne de Salzmann Baptist Union in the Czech Rep... Jacob Milich Nicolaus Taurellus Babylonian astronomy Jan Standonck Philip Mairet Moravian Church Moshé Feldenkrais book Negative theologyChristian mysticism John Huss religion Basil of Caesarea Robert Grosseteste Richard Fitzralph Origen Nick Bostrom Tomáš Štítný ze Štítného Scholastics Thomas Bradwardine Thomas More Unity of the Brethren William Tyndale Moses Booker T. Washington Prakash Ambedkar P. D. Ouspensky Tukaram Niebuhr John Colet Abū Rayhān al-Bīrūnī Panjabrao Deshmukh Proclian Jan Hus George Gurdjieff Social Reform Movement in Maha... Gilpin Constitution of the United Sta... Klein Keohane Berengar of Tours Liber de causis Gregory of Nyssa Benfield Nye A H Salunkhe Peter Damian Sleigh Chiranjeevi Al-Farabi Origen of Alexandria Hildegard of Bingen Sir Thomas More Zimmerman Kabir Hesychasm Lehrer Robert G. Ingersoll Mearsheimer Ram Mohan Roy Bringsjord Jervis Maharaja Sayajirao Gaekwad III Alain de Lille Pierre Victurnien Vergniaud Honorius of Autun Fränkel Synesius of Cyrene Symonds Theon of Alexandria Religious Society of Friends Boyle Walt Maximus the Confessor Ducasse Rāja yoga Amaury of Bene Syrianus Mahatma Phule Chhatrapati Shivaji Maharaj Qur'an Cappadocian Fathers Feldman Moncure D.
    [Show full text]
  • Language and Method
    Ueli Zahnd (Ed.) Language and Method Historical and Historiographical Reflections on Medieval Thought Bibliografische Information der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über <http:/dnb.d-nb.de> abrufbar. © 2017. Rombach Verlag KG, Freiburg i.Br./Berlin/Wien 1. Auflage. Alle Rechte vorbehalten Umschlag: Bärbel Engler, Rombach Verlag KG, Freiburg i.Br./Berlin/Wien Satz: rombach digitale manufaktur, Freiburg im Breisgau Herstellung: Rombach Druck- und Verlagshaus GmbH & Co. KG, Freiburg i.Br. Printed in Germany ISBN 978-3-7930-9897-3 Contents Preface . 9 NADJA GERMANN A Matter of Method: al-Fārābī’s conception of philosophy ���������������� 11 ZIAD BOU AKL Ordre et volonté dans quelques traités de théorie juridique (uṣūl al-fiqh) ������������������������������������������������������������������������������������������ 39 Annexe : Abū al-Ḥusayn al-Baṣrī Ce que sa qualification d’‹ ordre › ajoute à la signification d’un énoncé . 59 SILVIA NEGRI Disciplina scholastica: Vorstellungen des Hörens und des Hörers an der Pariser Universität im 13. Jahrhundert ������������������������������������������ 69 GIANLUCA BRIGUGLIA Celestine’s renunciation Observations on method and language in Giles of Rome’s De renunciatione papae . 107 JOHN T. SLOTEMAKER William of Ockham and Theological Method ���������������������������������� 121 FLORIAN WÖLLER Fußnoten im Mittelalter Zur These einer historischen Wende im Denken des 14. Jahrhunderts ���������������������������������������������������������������������������������� 143 KANTIK GHOSH Genre and Method in the late Sermones of John Wyclif �������������������� 167 ISABEL IRIBARREN Question de style Langage et méthode comme enjeux rhétoriques dans l’œuvre de Gerson . 183 MEREDITH ZIEBART Language and Reform in the Tegernsee Debate on Mystical Theology . 223 UELI ZAHND Das trojanische Pferd der Scholastik: Antoine de Chandieu (†1591) über Sophistereien, Syllogistik – und Rhetorik .
    [Show full text]
  • The Limits of Naturalism and the Metaphysics of German Idealism
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by UCL Discovery 1 The Limits of Naturalism and the Metaphysics of German Idealism Sebastian Gardner ‘In einem schwankenden Zeitalter scheut man alles Absolute und Selbständige; deshalb mögen wir denn auch weder ächten Spaß, noch ächten Ernst, weder ächte Tugend noch ächte Bosheit mehr leiden.’ − Nachtwachen von Bonaventura, Dritte Nachtwache One issue above all forces itself on anyone attempting to make sense of the development of German idealism out of Kant. Is German idealism, in the full sense of the term, metaphysical? The wealth of new anglophone, chiefly North American writing on German idealism, particularly on Hegel – characterized by remarkable depth, rigour, and creativity – has put the perennial question of German idealism’s metaphysicality in a newly sharp light, and in much of this new scholarship a negative answer is returned to the question. Recent interpretation of German idealism owes much to the broader philosophical environment in which it has proceeded. Over recent decades analytic philosophy has enlarged its view of the discipline’s scope and relaxed its conception of the methods appropriate to philosophical enquiry, and in parallel to this development analytically trained philosophers have returned to the history of philosophy, the study of which is now regarded by many as a legitimate and important (perhaps even necessary) form of philosophical enquiry. It remains the case, at the same time, that the kinds of philosophical positions most intensively worked on and argued about in non-historical, systematic analytic philosophy are predominantly naturalistic − and thus, on the face of it, not in any immediate and obvious sense receptive to the central ideas of German idealism.
    [Show full text]
  • For Peer Review Only
    British Journal for the History of Philosophy For Peer Review Only Reply to Dews, and a Plea for Schell ing Journal: British Journal for the History of Philosophy Manuscript ID BJHP-2015-0299.R2 Manuscript Type: Original Article Keywords: freedom, German Idealism, Jacobi, Kant, Schelling URL: http://mc.manuscriptcentral.com/bjhp Page 1 of 14 British Journal for the History of Philosophy 1 1 2 3 Reply to Dews, and a Plea for Schelling 4 5 6 Sebastian Gardner 7 8 9 10 1. Peter Dews examines two contrasting interpretations of the Freiheitsschrift – Markus 11 Gabriel's, which takes ontology as the work's main concern, and my own, which reads 12 13 Schelling as employing a practical strategy – and argues that each reveals serious 14 For Peer Review Only 1 15 limitations, recognition of which leads to a more comprehensive view of the work. 16 Dews goes on to conclude that, contra what Gabriel and I (each on different grounds) 17 18 imply, the Freiheitsschrift does not succeed in its aim but rather falls between two 19 20 stools, Schelling's deficiencies in 1809 pointing towards the great innovations of his late 21 philosophy. 22 23 The common criticism that Dews makes of Gabriel and myself is that we neglect 24 25 the vital methodological condition that Schelling lays down at the outset of the 26 Freiheitsschrift , that a theory of freedom must both accord with the first-person 27 28 perspective from within which we enjoy a feeling of freedom, and embed freedom in an 29 30 objective system of concepts; one-sidedly, Gabriel takes the second route and I take the 31 former.
    [Show full text]
  • German Philosophy 1760-1860: the Legacy of Idealism
    This page intentionally left blank GERMAN PHILOSOPHY -- The Legacy of Idealism In the second half of the eighteenth century, German philosophy came for a while to dominate European philosophy. It changed the way in which not only Europeans, but people all over the world, conceived of themselves and thought about nature, religion, human history, politics, and the structure of the human mind. In this rich and wide-ranging book, Terry Pinkard interweaves the story of “Germany” – changing during this period from a loose collection of principalities to a newly emerged nation with a distinctive culture – with an examination of the currents and complexities of its devel- oping philosophical thought. He examines the dominant influence of Kant, with his revolutionary emphasis on “self-determination,” and traces this influence through the development of Romanticism and idealismto the critiques of post-Kantian thinkers such as Schopenhauer and Kierkegaard. His book will interest a range of readers in the history of philosophy, cultural history, and the history of ideas. is Professor of Philosophy and German at Northwestern University. His publications include Hegel’s Dialectic: The Explanation of Possibility (), Hegel’s Phenomenology: The Sociality of Reason (), and Hegel (), as well as many journal articles. GERMAN PHILOSOPHY -- The Legacy of Idealism TERRY PINKARD Northwestern University Cambridge, New York, Melbourne, Madrid, Cape Town, Singapore, São Paulo Cambridge University Press The Edinburgh Building, Cambridge , United Kingdom Published in the United States of America by Cambridge University Press, New York www.cambridge.org Information on this title: www.cambridge.org/9780521663267 © Terry Pinkard 2002 This book is in copyright.
    [Show full text]