By Vittorio Hösle, Steven Rendall
Initially released as Eine kurze Geschichte der deutschen Philosophie. Translated by means of Steven Rendall
This concise yet complete ebook presents an unique background of German-language philosophy from the center a while to at the present time. In an available narrative that explains advanced rules in transparent language, Vittorio Hösle strains the evolution of German philosophy and describes its primary effect on different elements of German tradition, together with literature, politics, and technological know-how.
Starting with the medieval mystic Meister Eckhart, the booklet addresses the philosophical alterations led to by way of Luther's Reformation, after which provides a close account of the classical age of German philosophy, together with the paintings of Leibniz and Kant; the increase of a brand new kind of humanities in Lessing, Hamann, Herder, and Schiller; the early Romantics; and the Idealists Fichte, Schelling, and Hegel. the subsequent chapters examine the cave in of the German synthesis in Schopenhauer, Feuerbach, Marx, and Nietzsche. Turning to the 20th century, the publication explores the increase of analytical philosophy in Frege and the Vienna and Berlin circles; the root of the old sciences in Neo-Kantianism and Dilthey; Husserl's phenomenology and its radical alteration by means of Heidegger; the Nazi philosophers Gehlen and Schmitt; and the most West German philosophers, together with Gadamer, Jonas, and people of the 2 Frankfurt faculties. Arguing that there has been a particular German philosophical culture from the mid-eighteenth century to the mid-twentieth century, the e-book closes via studying why that culture mostly led to the a long time after global warfare II.
A philosophical heritage notable for its scope, brevity, and lucidity, this can be a useful publication for college kids of philosophy and somebody drawn to German highbrow and cultural history.
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Extra info for A Short History of German Philosophy
The assumption that there is something that binds German philosophers together and that this is what we have in mind when we make use of the concept of a German spirit, is valid from the outset only if a causal mechanism links the representatives of this spirit, and that mechanism is and remains the especially intensive reception that is made possible by language—and in fact, for philosophy, by the language used for academic purposes, rather than by the native language. Not peoples, but individuals and their attributes (in fact often socially shared) are ontologically prior.
The formation of religiously autonomous small states with their own local universities (whereas the University of Paris had been a European university) and an officialdom devoted to the sovereign and enjoying great prestige was one of the most important results of the German Reformation. In the seventeenth century, as in the Middle Ages, England got along with only two universities, but this did not in the least hinder its rise to become the economically and politically most advanced nation in Europe, while Germany had about forty universities, despite its late adoption of the institution.
Indeed, a few of the most important modern German philosophers, such as Leibniz, Schopenhauer, and Nietzsche, were not professional teachers of philosophy at universities, and the same goes for the most original German philosopher of the Middle Ages, Nicholas of Cusa. But contact with an institution such as a university no doubt abetted efforts to achieve universality. Therefore it is not surprising that the number of important philosophers active in medieval Germany is small—only Albertus Magnus, Meister Eckhart, and Nicholas of Cusa achieved the status of classics.
A Short History of German Philosophy by Vittorio Hösle, Steven Rendall