Solomon Maimon
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Freedom in Conflict On Kant’s Critique of Medical Reason Jonas Gerlings Thesis submitted for assessment with a view to obtaining the degree of Doctor of History and Civilization of the European University Institute Florence, 24 February 2017. European University Institute Department of History and Civilization Freedom in Conflict On Kant’s Critique of Medical Reason Jonas Gerlings Thesis submitted for assessment with a view to obtaining the degree of Doctor of History and Civilization of the European University Institute Examining Board Prof. Dr. Martin van Gelderen, EUI, Lichtenberg-Kolleg – The Göttingen Institute for Advanced Study (Supervisor) Dr. Dr. h.c. Hans Erich Bödeker, Lichtenberg-Kolleg – The Göttingen Institute for Advanced Study Prof. Stéphane Van Damme, European University Institute Senior Lecturer, Dr. Avi Lifschitz, UCL © Jonas Gerlings, 2016 No part of this thesis may be copied, reproduced or transmitted without prior permission of the author Researcher declaration to accompany the submission of written work Department of History and Civilization - Doctoral Programme I Jonas Gerlings certify that I am the author of the work Freedom in Conflict – Kant’s Critique of Medical Reason I have presented for examination for the Ph.D. at the European University Institute. I also certify that this is solely my own original work, other than where I have clearly indicated, in this declaration and in the thesis, that it is the work of others. I warrant that I have obtained all the permissions required for using any material from other copyrighted publications. I certify that this work complies with the Code of Ethics in Academic Research issued by the European University Institute (IUE 332/2/10 (CA 297). -
JEWISH WOMEN of the BERLIN SALONS the Berlin Salons Which
1 JEWISH WOMEN OF THE BERLIN SALONS The Berlin salons which developed in the late eighteenth century owed both their existence and the form of their development to Jewish women. These early salons were the result of a unique interrelation between the German enlightenment and Haskalah on the one hand and, on the other, young, educated Jewish women from well-to-do families, who were searching for a new role in life outside the patriarchal structures of their families. These salons have variously been criticized as a symptom of failing Jewish tradition or welcomed as a phenomenon of emancipation and acculturation. Whatever one’s attitude, their importance as highlights of the salon culture and for the process of women’s emancipation in Germany cannot be denied. While in Paris by the mid-eighteenth century, salons had become a traditional social institution and even bourgeois ladies had advanced to be salonnières, Berlin society, in comparison, was very old-fashioned. The social classes remained strictly separated (with a very exclusive, but largely poor aristocracy at the top); Jews were discriminated against by Prussian law and socially stigmatized. It took a long time for an educated middle class to develop, especially as there was no university in Berlin until 1810. Middle-class women were not supposed to engage in cultural activities, but only in their religious and household duties. The rich but small Jewish upper class in Berlin had a protected status in exchange for their financial and economic services to the crown. Their lifestyle after the end of the Seven Years’ War (1763) became aristocratic. -
Kant-Werkeix.Pdf
IMMANUEL KANTS BRIE FE WERKE VON UND AN KANT IN GEMEINSCH.AFT , MIT • HER. AUSGEGEBEN HERMANN COHEN, ARTUR BUCHENAU OITO BUEK, ALBERT GORLAND, VON B. KELLERMANN, 0. SCHONDORFFER ERNST CASSIRER HERAUSGEGEBEN VON ERNST CASSlRER ERSTER TElL: BAND IX 1749-1789 VERLEGT BEl BRUNO CASSIRER VERLEGT BEl BRUNO CASSIRER BERLIN BERLIN 1 922 Von Johann Gottfried Herder Von Johann Gottfri~d Herdtr klugen Ueberfetzer in die Hand gefuUen, der weit ill, wenn er Sie geben mir von Ihrer werdenden Moral Nachricht. und uns an manchen Orten auch haJb klug lilk ') wie fehr wiinfchte ich, diefelbe fchon geworden zu fehen. Fugen Aber warum vergelfen Sie, mein liebenswUrdiger Ph.ilofoph! Sie in dem, wa.s Gut ill:, ein folches Werk zur Cultur unfers zu lhrem Paar den dritten Mann? der eben fo vie! gefellige Laune, Jahrhunderts hinzu, als Sie es gethan, in dem was Schon u. ' eben fo vie! Menfchliche Weltweifheit hat - - den Freund Erhaberi ill. Ueber die letzte Materie lefe ich jetzt mit vielem unfers alten LEIBNITZ, dem diefer ungemein viel fchuldig ill, u. Vergnugen ein Werk eines fehr Philofophilchen Britten, das Sie den er fehr gerne gelelen - - den Ph.ilofophifchen Spotter, der auch &anzoftfch haben konnen. Hier ift, weil es eben vor mir mehr Wahrheit herausJacht, aJs andre neraushufien, oder geifern liegt, fein Titel: Recherches philosophiques sur l'origine des Idees, - - kun den Grafen SHAITESBURI. Es ill ein Elend, dafi die que nous avons du Beau et du Sublime.•) Er dringt in mancben SittenJehren delfelben und lCine Unterfuchungen uber die Tugeod, Stellen tiefer, fo wie Sie auf manchen Seiten unfre Ausfichten und neuerlich feine Abhandlungen iiber den Enthuuasmus, u. -
Cambridge Companions Online
Cambridge Companions Online http://universitypublishingonline.org/cambridge/companions/ The Cambridge Companion to Modern Jewish Philosophy Edited by Michael L. Morgan, Peter Eli Gordon Book DOI: http://dx.doi.org/10.1017/CCOL0521813123 Online ISBN: 9781139001489 Hardback ISBN: 9780521813129 Paperback ISBN: 9780521012553 Chapter 4 - Jewish Philosophy after Kant The Legacy of Salomon Maimon pp. 53-7 9 Chapter DOI: http://dx.doi.org/10.1017/CCOL0521813123.004 Cambridge University Press P1: SBT 0521813123c04.xml CUNY742/Morgan 0 521 81312 3 March 8, 2007 13:10 4 Jewish Philosophy after Kant: The Legacy of Salomon Maimon paul w. franks Blessed be God, who has given of His wisdom to Kant. Isaac Breuer1 Since the end of the eighteenth century, no non-Jewish philosopher has been more central to Jewish philosophy than Kant. The major Jewish philosophers of late modernity have worked out their positions in rela- tion to Kant, sometimes through the mediation of post-Kantians such as Hegel, Schelling, and Schopenhauer – just as the major ancient and medieval Jewish philosophers worked out their positions in relation to Plato, sometimes through the mediation of post-Platonists such as Aristotle, Plotinus and Alfarabi.2 What is the cause of Jewish philoso- phy’s intimate relation to Kant? One explanation is that Kant’s career coincided with the entry of Jews into German academic and intellectual life, a development to which Kant was openly sympathetic and for which justification could be found in his philosophy, with its doctrine of equal respect for each rational being.3 When Moses Mendelssohn visited Kant’s lectures in Konigsberg,¨ Kant is said to have silenced the students’ anti-Semitic jeers by greeting the great Jewish philosopher with a show of respect.4 Kant had several Jewish students, including Markus Herz, whom he chose to defend his (Kant’s) inaugural dissertation in 1770. -
Moses Mendelssohn on Hebrew As a Language of Action Avi Lifschitz
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by UCL Discovery 1 A natural yet providential tongue: Moses Mendelssohn on Hebrew as a language of action Avi Lifschitz (UCL) Abstract: How did Moses Mendelssohn reconcile a naturalistic theory of language, advocating the contingent development of all tongues, with the belief that Hebrew was a divine language that did not change ever since its inception? The seeming contradiction was resolved by employing the contemporary notion of the language of action – a primordial means of communication, where gesture and melody were as significant as words. Mendelssohn’s view of Hebrew as the language closest to this idiom was accompanied by his suggestion that the Jewish ceremonial law is a living script which can be properly understood only through oral instruction. He employed both ideas to counter the notions that the Hebrew vowel points were a late invention and that some loci in the Hebrew Bible had been subject to textual corruption. For Mendelssohn, the allegedly supernatural aspects of spoken Hebrew could be naturalised through constant and lively human conversation across the ages. The appropriation of contemporary critiques of the arbitrariness of language allowed Mendelssohn to forge an original synthesis that could simultaneously accommodate naturalism and providentialism. If this essay starts with Heinrich Heine’s well-known comparison between Moses Mendelssohn and Martin Luther, it is only in order to question this nineteenth-century commentary on Mendelssohn. Heine saw the Jewish philosopher and the Christian reformer as the intellectual pioneers of a return to the Bible which involved, respectively, the undermining of rabbinical literature and Catholic scholasticism. -
Print Version
Deutsche Biographie – Onlinefassung NDB-Artikel Herz, Henriette Julie, geborene de Lemos| * 5.9.1764 Berlin, † 22.10.1847 Berlin. (israelitisch, 1817 lutherisch) Genealogie V →Benjamin de Lemos (1711–89), Dr. med., Arzt d. jüd. Gemeinde in B., S d. Kaufm. Abraham in Hamburg; M Esther (1742–1816), T d. Dr. med. Samuel Charleville, Arzt d. jüd. Gemeinde in Halle/Saale, seit 1751 in Groß-Glogau; ⚭ Berlin 1779 →Markus Herz (s. 2); kinderlos. Leben H. heiratete nach damaliger jüdischer Sitte bereits als 15jährige →Markus Herz. Um die junge, auffallend schöne Frau des berühmten Arztes und Wissenschaftlers sammelten sich sehr bald die Liebhaber der zeitgenössischen Literatur. Klopstocks Oden, Goethes „Werther“ und sein „Götz von Berlichingen“ wurden gelesen und erregten die Gemüter. Freimaurerische und pietistische Einflüsse führten zur Gründung eines sogenannten Tugendbundes, in dem schwülstige Briefe und heimliche Küsse getauscht wurden, Pfänder- und Schäferspiele einer Jugend sich auszuleben halfen, die zu früh schon zu den Erwachsenen gezählt worden war. Dennoch hielten einige dieser Freundschaften lebenslang. Die Brüder Alexander und Wilhelm von Humboldt, Carl Laroche, →Gottfried Schadow, Dorothea Veit geboren(e) Mendelssohn, Franz Leuchsenring, Sara und Marianne Meyer (später als Baronin Grotthus und Marianne von Eybenberg aus Goethes Freundeskreis in den böhmischen Bädern bekannt geworden) zählten sich dem Tugendbund zu; Therese Heyne, Sophie Schubert und Caroline von Dacheröden (die künftigen Gattinnen Georg Forsters, Clemens Brentanos und Wilhelm von Humboldts) wurden korrespondierende Mitglieder. Später stießen die Grafen Dohna und, zuerst als flüchtiger Gast, auch Schleiermacher zu dem Kreis. Nach dessen Anstellung als Prediger an der Charité 1796 und seinen nun häufigen Besuchen beim Ehepaar H. -
Burkhart Brückner (2004): Erfahrungen Des Deliriums. Autobiographische Reflexionen in Der Popularphilosophie Und Medizin Der De
Burkhart Brückner (2004): Erfahrungen des Deliriums. Autobiographische Reflexionen in der Popularphilosophie und Medizin der deutschen Spätaufklärung am Beispiel von Friedrich Nicolai und Markus Herz. In: Cardanus – Jahrbuch für Wissenschaftsgeschichte 4, pp. 75-90. Burkhart Brückner (2004): Erfahrungen des Deliriums. Autobiographische Reflexionen in der Popularphilosophie und Medizin der deutschen Spätaufklärung am Beispiel von Friedrich Nicolai und Markus Herz. In: Cardanus – Jahrbuch für Wissenschaftsgeschichte 4, pp. 75-89. Burkhart Brückner Selbstzeugnisse sind in den letzten Jahren zunehmend zum Gegenstand von medizinhistorischen Untersuchungen geworden.4 Sie werden auch als Quellen der Patientengeschichtsschreibung genutzt.5 Zum einen bieten sie die Gelegenheit, einzelne Krankheitserfahrungen und Heilmetho den aus der Perspektive eines »Patienten« fallorientiert zu untersuchen. Zum anderen können mehrere Texte verglichen werden, um individuelle und soziale Unterschiede in der Krankheits und Heilerfahrung festzustellen oder historische Entwicklungen zu verfolgen. Die Kontroverse über das Verhältnis von Sozial- und Alltagsgeschichte oder von Makro- und Mikrohistorie hat für die Psychiatriegeschichte vor allem in England zu einem tragfähigen Konzept der Patienten geschichtsschreibung geführt. Roy Porter untersuchte demgemäß r 987 » What mad people meant to say, what was on their minds. [ ... ] lt is curious how little this had been done; we have been preoccupied with explaining away what they said.«6 Porters deskriptive Methode -
Birch, Jonathan C.P. (2012) Enlightenment Messiah, 1627-1778: Jesus in History, Morality and Political Theology. Phd Thesis
Birch, Jonathan C.P. (2012) Enlightenment Messiah, 1627-1778: Jesus in history, morality and political theology. PhD thesis http://theses.gla.ac.uk/4240/ Copyright and moral rights for this thesis are retained by the author A copy can be downloaded for personal non-commercial research or study, without prior permission or charge This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the Author The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the Author When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given. Glasgow Theses Service http://theses.gla.ac.uk/ [email protected] ENLIGHTENMENT MESSIAH, 1627 – 1778: Jesus in History, Morality and Political Theology Jonathan C P Birch (BA Hons, MA, PGCE) Submitted in Requirement of the Degree of Doctor of Philosophy University of Glasgow College of Arts School of Critical Studies July 2012 © Jonathan C P Birch 2012 ABSTRACT This is a study of intellectual encounters with the figure of Christ during the European Enlightenment. In the first instance, it contributes to a body of research which has sought to revise the customary view in New Testament studies, that the historical study of Jesus began with the posthumous publication of Herman Samuel Reimarus's Von dem Zwecke Jesu und seiner Jünger (1778), the last in a series of Fragments published by G. E. Lessing. The thesis proposed here is that Reimarus’s writings on Jesus are a notable but relatively late entry, by the German intellectual establishment, into arguments about Jesus and Christian origins which had been raging across Europe for more than a century: arguments concerning history, morality and political theology. -
Culture and Exchange: the Jews of Königsberg, 1700-1820
Washington University in St. Louis Washington University Open Scholarship All Theses and Dissertations (ETDs) 1-1-2010 Culture and Exchange: The ewJ s of Königsberg, 1700-1820 Jill Storm Washington University in St. Louis Follow this and additional works at: https://openscholarship.wustl.edu/etd Part of the European History Commons Recommended Citation Storm, Jill, "Culture and Exchange: The eJ ws of Königsberg, 1700-1820" (2010). All Theses and Dissertations (ETDs). 335. https://openscholarship.wustl.edu/etd/335 This Dissertation is brought to you for free and open access by Washington University Open Scholarship. It has been accepted for inclusion in All Theses and Dissertations (ETDs) by an authorized administrator of Washington University Open Scholarship. For more information, please contact [email protected]. WASHINGTON UNIVERSITY IN ST. LOUIS Department of History Dissertation Examination Committee: Hillel Kieval, Chair Matthew Erlin Martin Jacobs Christine Johnson Corinna Treitel CULTURE AND EXCHANGE: THE JEWS OF KÖNIGSBERG, 1700-1820 by Jill Anita Storm A dissertation presented to the Graduate School of Arts and Sciences of Washington University in partial fulfillment of the requirements for the degree of Doctor of Philosophy May 2010 Saint Louis, Missouri Contents Acknowledgments ii Introduction 1 Part One: Politics and Economics 1 The Founding of the Community 18 2 “A Watchful Eye”: Synagogue Surveillance 45 3 “Corner Synagogues” and State Control 81 4 Jewish Commercial Life 115 5 Cross-Cultural Exchange 145 Part Two: Culture 6 “A Learned Siberia”: Königsberg’s Place in Historiography 186 7 Ha-Measef and the Königsberg Haskalah 209 8 Maskil vs. Rabbi: Jewish Education and Communal Conflict 232 9 The Edict of 1812 272 Conclusion 293 Bibliography 302 Acknowledgments Many people and organizations have supported me during this dissertation. -
Número 23 Michael J Sauter
Las colecciones de Documentos de Trabajo del CiDE representan un medio para difundir los avances de la labor de investigación, y para permitir que los autores reciban comentarios antes de su publicación definitiva. Se agradecerá que los comentarios se hagan llegar directamente al (los) autor(es).•!• D.R. 2002, Centro de Investigación y Docencia Económicas. A. C., carretera México- Toluca 3655 (km.16.5) ,Lomas de Santa Fe, 01210 México, D. F., tel. 727-9800, fax: 292-1304 y 570-4277. •!• Producción a cargo del (los) autor(es). por lo que tanto el contenido como el estilo y la redacción son responsabilidad exclusiva suya. 1 2 de diciembre de 2002 r@] CID E NúMERO 23 Michael J Sauter VISIONS OF THE ENLIGHTENMENT: JOHANN CHRISTOPH WOELLNER ANO PRUSSIA , S EDICT ON RELIGION OF 1788 Resumen El Edicto Religioso de 1788 intentó controlar la práctica religiosa, y ha sido, por esa razón, identificado como el fin de la ilustración en Prusia. Sin embargo, este artículo argumenta que el edicto no representó el fin de la ilustración, sino la extensión del absolutismo ilustrado de Federico Il a la práctica religiosa. Incluso desde los tiempos de Emmanuel Kant. se ha argumentado que la ilustración en Prusia estaba apoyada en la indiferencia religiosa de Federico II. Aun así, la Prusia de Federico II también produjo una tradición de estadistas ilustrados que enfatizaba el mantener la estabilidad a través de la reforma. El Edicto Religioso se originó de esta tradición y la tornó una extensión de las políticas de reforma absolutista a la esfera religiosa. Ahstract Prussia' s Edict on Religion of 1788 i<' g~nerally understood as a conservative reaction, its promulgation on July 9th of that year marking the end of the Enlightenment in Prussia. -
The Intersection of Gender, Religion, and Culture in Nineteenth-Century
THE INTERSECTION OF GENDER, RELIGION, AND CULTURE IN NINETEENTH‐ CENTURY GERMANIC SALONS Jennifer Lauren Psujek A Thesis Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of MASTER OF MUSIC August: 2010 Committee: Mary Natvig, Advisor Eftychia Papanikolaou ii ABSTRACT Mary Natvig, Advisor Modern salons began as gatherings for conversation among the French aristocracy in the seventeenth century. By the eighteenth century it had become a bourgeois tradition, with its importance cumulating in the French Revolution. The French salon moved to Germany and Austria in the late eighteenth century, however, its heyday in those lands was in the nineteenth century. The salon became a place where women in both France and the Germanic lands could gain an education and power. What has yet to be discussed in scholarship is the extent to which the salon in the Germanic lands moved away from its French roots and Became its own unique tradition. First, purely musical salons began during the Biedermeier period, as will be seen when examining the German salons of Sara Levy, Amalie Beer, Lea Mendelssohn, Fanny Mendelssohn‐Hensel, and Clara Wieck‐Schumann. Second, Germany and Austria saw the first salons hosted by Jewish women. This thesis highlights those of Henriette Herz, Rahel Levin‐Varnhagen, Fanny von Arnstein, Sara Levy, Amalie Beer, Lea Mendelssohn, Fanny Mendelssohn‐Hensel, Berta Zuckerkandl, and Salka Viertel. Finally, to demonstrate the benefits of Germanic salon culture, the last chapter focuses on Johanna Kinkel’s involvement with the Berlin salon tradition. Kinkel was a composer, writer, and political activist. -
Adam Smith in Immanuel Kant's Moral Philosophy
Adam Smith in Immanuel Kant’s Moral Philosophy Guy Richardson Thesis submitted for the degree of Doctor of Philosophy Department of Politics and International Studies The University of Adelaide August 2017 Contents Contents ................................................................................................................... ii Abstract .................................................................................................................... v Declaration .............................................................................................................. vi Note on Sources ..................................................................................................... vii Acknowledgements .................................................................................................. x Introduction .............................................................................................................. 1 PART 1 – BACKGROUND TO THE KANT-SMITH RELATIONSHIP ....... 7 Chapter 1: The Apparently Strange Relationship between Immanuel Kant and Adam Smith ............................................................................................................. 8 Kant’s References to The Wealth of Nations ........................................................ 13 Kant’s References to The Theory of Moral Sentiments ........................................ 19 Conclusion ............................................................................................................. 24 Chapter 2: Smith’s