Translation from German to English by Daniel Fidel Ferrer -/- What Does it Mean to Orient Oneself in Thinking? -/- German title: "Was heißt: sich im Denken orientieren?" -/- Published: October 1786, Königsberg in Prussia, Germany. By Immanuel Kant (Born in 1724 and died in 1804) -/- Translation into English by Daniel Fidel Ferrer (March, 17, 2014). The day of Holi in India in 2014. -/- From 1774 to about 1800, there were three intense philosophical and theological controversies underway in (...) Germany, namely: Fragments Controversy, the Pantheism Controversy, and the Atheism Controversy. Kant’s essay translated here is Kant’s respond to the Pantheism Controversy. During this period (1770-1800), there was the Sturm und Drang (Storm and Urge (stress)) movement with thinkers like Johann Hamann, Johann Herder, Friedrich Schiller, and Johann Goethe; who were against the cultural movement of the Enlightenment (Aufklärung). Kant was on the side of Enlightenment (see his Answer the Question: What is Enlightenment? 1784). -/- What Does it Mean to Orient Oneself in Thinking? / By Immanuel Kant (1724-1804). [Was heißt: sich im Denken orientieren? English]. (shrink)

English translation of Kant's Beantwortung der Frage: Was ist Aufklärung? (Königsberg in Prussia, 30 September 1784).

Cataloguing: -/- Twilight of the Idols or How to Philosophize with a Hammer / By Friedrich Nietzsche (1844-1900). [Götzen-Dämmerung. English]. Translation of text, afterward, notes, letters, and appendixes by ©Daniel Fidel Ferrer, 2013. 1. Philosophy 2) Metaphysics 3) Philosophy, Germa 4) Philosophy, German -- 19th century 5) Philosophy, German – Greek influences I. Nietzsche, Friedrich Wilhelm, 1844-1900 II. Ferrer, Daniel Fidel, 1952- .

Text and notebooks by Friedrich Nietzsche. -/- Translations: -/- 15 = U II 11 Spring 1876? [1-27] pages 13-19 16 = N II 1. 1876. [1-55] pages 20-29 17 = U II 5b. Summer 1876. [1-105] pages 30-48 18 = M I 1. September 1876. [1-62] pages 49-62 19 = U II 5c. October-December 1876. [1-120] pages 63-87 20 = Mp = XIV 1a (Brenner). Winter 1876-1877. [1-21] pages 88-94 21 = N II 3 End of 1876 - Summer 1877. (...) [1-84] pages 95-106 Nietzsche’s Notebooks in English: a Translator’s Introduction and Afterward pages 107-118 Also include two early essays: About Truth and lie in the extra-moral sense. ……………pages 119-128 About the pathos of truth. Christmas 1872. From: Five prefaces to five unwritten books…….………………..pages 129-133 . (shrink)

This book first published in the year 2021 June. Paperback: 240 pages Publisher: Kuhn von Verden Verlag. Includes bibliographical references. 1). Philosophy. 2). Metaphysics. 3). Philosophy, German. 4). Philosophy, German -- 19th century. 5). Philosophy, German and Greek Influences Metaphysics. 6). Nihilism (Philosophy). 7). Eternal return. I. Nietzsche, Friedrich Wilhelm, 1844-1900. II. Ferrer, Daniel Fidel, 1952-.[Translation from German into English of Friedrich Nietzsche’s notes of 1881]. New Translation and Notes by Daniel Fidel Ferrer. Many of the notes have never been (...) translated into English before. Go inside the workshop of a great philosopher's mind and read these notes. Table of Contents Introduction and Preface (Pages: 1-11 ) Notebook: 11 = M III 1. Spring - Autumn 1881 11 [1 to 348] (Pages: 12-167 ) Nietzsche’s Notebooks in English: a Translator’s Introduction and Afterward (Pages: 168-183 ) The thought of the eternal return of the same (Pages: 184-197 ) Later Recapitulation note of 1888 14 [188] (Pages: 198-204 ) Rejection of the idea of eternal (Pages: 205 ) Translation of 4 notes by Nietzsche on Perspectivism (Pages: 206-210 ) Nietzsche gets some final few words (Pages: 211-216 ) Bibliographies (Pages: 217-236 ) Project started in summer of 2012. No one else has read this book for errors. As always, any errors, mistakes or oversights etc. are mine alone. Given a couple more years, I could improve this book. This is a philosophical translation and not a philological translation. If you want to get in to more philological details you must learn German (see Nietzschechannel plus many published books on the topics). Translation notes. I have not tried to fix, polish-up, or clarify Nietzsche’s unpublished writings. Some of the translator have really refined Nietzsche’s ideas and positions. I have not “fixed” Nietzsche. I have not dropped or added words or changed the wording to make Nietzsche’s position clearer or stronger (others have done enough damage). Learn German and read the texts in German – my best recommendation and advice to you the reader. There are groups on the internet that work on all the details of translating Nietzsche’s remarks. There are many nuances and shades of the meaning in attempting to translate anyone’s language. Some words I could not translate from German and French; and I left those few words in German, but more words in French. I think most of the French texts are quotes that Nietzsche wrote down from French authors that he was reading at the time he wrote these notes. Reader beware. There are many historical and philosophical allusions as in all of Nietzsche’s philosophical writings and these notebooks are similar. Remember these are “notebooks” and include lots of notes or jottings -- and these are neither fragments nor polished drafts for publication. Nietzsche may have written these notebooks from back to front and re-used various notebooks at a later time. In the German text there are missing punctuations marks, missing quotation marks, missing words, abbreviation of words, miss numbered section, working table of contents for project books he wanted to publish, projects outlined, quotes without quote marks. Enjoy reading and thinking with Nietzsche in his unpublished notes. (shrink)

A group of the last notebooks that Nietzsche wrote from 1888 to the final notebook of 1889. -/- Translator Daniel Fidel Ferrer. See: "Nietzsche's Notebooks in English: a Translator's Introduction and Afterward". pages 265-272. Total pages 390. Translation done June 2012. -/- Nietzsche's notebooks from the last productive year of life, 1888. Nietzsche's unpublished writings called the Nachlass. These are notebooks (Notizheft) from the year 1888 up to early January 1889. Nietzsche stopped writing entirely after January 6, 1889. -/- The (...) German notebooks of Nietzsche's included in these English translations: 12[1-2] Anfang 1888 13[1-5] Anfang 1888 - Fruhjahr 1888 14[1-227] Fruhjahr 1888 (first note says: Nizza, den 25. Marz 1888) 15[1-120] Fruhjahr 1888 16[1-89] Fruhjahr - Sommer 1888 17[1-9] Mai - Juni 1888 18[1-17] Juli - August 1888 19[1-11] September 1888 20[1-168] Sommer 1888 21[1-8] Herbst 1888 22[1-29] September - Oktober 1888 23[1-14] Oktober 1888 24[1-10] Oktober - November 1888 25[1-21] December 1888 - Januar 1889. (shrink)

Nietzsche's single notebook called: 1887-1888 11[1-417]. Translated from German to English. Some the text that was written in French was not translated. See: "Nietzsche's Notebooks in English: a Translator's Introduction and Afterward" at the end of the text, pages 130 to 138. Translation done June 2012. -/- This is just one of the Nietzsche's notebooks. Started in November 1887 and end date of March 1888. German notebook included in this translation: 11 [1-417] November 1887 to Marz 1888. (first note says, (...) Nizza den 24. November 1887). Call notebooks (Notizheft). See other translation of all of the last notebooks that were all started in 1888, translation Daniel Fidel Ferrer. -/- . (shrink)

Este artigo estuda alguns aspectos de uma das maiores transformações na história do pensamento estético, nomeadamente, a teorização estética do feio. A seguir a referências a concepções estéticas do feio em E. Lessing e F. Schlegel, é estudada a concepção dialética do feio segundo o Sistema da Estética (1830) de Ch. H. Weisse, da escola hegeliana. O feio é entendido então como a aparição não sublimada da contradição inerente ao finito. Esta concepção abre caminho à Estética do Feio, de K. (...) Rosenkranz, a única e certamente primeira estética do feio, completa, independente e sistemática. Através do estudo das suas teses principais e de alguns exemplos citados pelo autor, mostra-se como a estética do feio de Rosenkranz, apesar da sua pertença ainda em parte a cânones clássicos, abre o caminho para a autonomização do feio e à substituição de uma estética da beleza por outros valores, participando de um movimento de transformação da razão mais geral iniciado no final do séc. XVIII. (shrink)

Este artigo estuda o papel de Jacobi nas transformações do pensamento de Fichte e de Hegel. (1) Começamos por evidenciar como as Cartas a Moses Mendelssohn de Jacobi e a subsequente querela do panteísmo contribuíram para trazer para o centro da discussão, no final do Séc. XVIII, a ideia de uma filosofia monista. (2) Mostramos então a importância da crítica de Jacobi a Kant para os desenvolvimentos seguintes, abordando (3) o seu impacto na evolução da Doutrina da ciência de Fichte (...) e, (4) por fim, como o pensamento de Jacobi acerca da função da mediação no conhecimento condicionou Hegel. (shrink)

Se a contemporaneidade filosófica nasceu com a crítica de Kant à Metafísica, o presente volume apresenta um percurso privilegiado pela formação da filosofia contemporânea. Especialistas do Brasil, Portugal e Espanha expõem perspectivas originais sobre temas centrais desse percurso, oferecendo um olhar diferenciado sobre várias estações constitutivas do pensamento contemporâneo. A ideia seminal do transcendentalismo kantiano dá unidade a uma panorâmica através de diversos temas e autores, abordados de pontos de vista inovadores. São objecto de estudo nos diferentes capítulos da obra (...) a definição da Lógica Transcendental de Kant, o seu desenvolvimento e dialectização na filosofia clássica alemã, com Schiller, Hegel, Fichte e Schelling, a recuperação crítica do transcendentalismo em Simmel, bem como a sua influência e superação progressiva no desenvolvimento do pensamento fenomenológico, hermenêutico e existencial, abordado em estudos sobre Fink, Heidegger, Marcel, Merleau-Ponty e Ricouer. (shrink)

O presente artigo lida com a questão da compatibilidade entre duas exigências opostas da filosofia teorética de Kant: a crítica, por um lado, e a ideia de sistema, por outro. Enquanto a crítica assenta sobre uma divisão da razão em faculdades distintas, o sistema é um ideal de unidade sob um mesmo princípio. Uma apreciação do uso do termo "sistem" nas principais obras críticas de Kant mostra que o termo é equívoco, e que os seus diferentes sentidos só podem ser (...) sistematicamente unificados na medida em que a razão se puder definir como auto-determinação e auto-diferenciação em si mesma. Esta análise e conclusão são fundadas num estudo (1) do sistema como forma conceptual por excelência, (2) da questão do sistema em relação ao problema do fundamento, (3) do sistema como unidade de princípio, (4) do sistema como particularização do universal e por fim, (5) da possibilidade de uma determinação por reflexão como chave da sistematicidade. /// Subject of this paper is the relation between the opposite demands of critique and of the idea of system in Kant's theoretical philosophy. Critique rests on a division of reason in itself while system, on the other hand, is an ideal of unity under one principle. An analysis of the use of the term "system" in Kant's main critical works shows that the term is equivocal, and that its different meanings can only be systematically unified in so far as reason can be defined as self-determination and self-differentiation. This analysis and its conclusion are supported on a study of (1) system as conceptual form, (2) system and the problem of grounds, (3) system as unity of principles, (4) system as particularization of the universal, and (5) the possibility of a reflective determination as key to the idea of systematicity in Kant. (shrink)

Four points are discussed in this paper. 1: A long lasting issue in the WL. This point tries to show that the WL in its different versions contains a demonstration of incompleteness as a necessary condition of human consciousness and forms of knowledge. The necessary form of the system of human experience is conditioned by the impossibility of a purely conceptual explanation of human knowing. 2.1: From the Grundlage to the Nova methodo. This point explains the main errors in the (...) exposition of the Grundlage der gesamten Wissenschaftslehre, which led to the conception of the WL Nova methodo. 2.2: From the Nova methodo to the Exposition of 1801/1802. The main changes in the exposition of the WL 1801/1802 are discussed in the light of the new philosophical challenges from 1799 onwards. 2.3: The emergence of the Image theory in the first WL of 1804 is addressed in the last point. In accordance with the point 1 above, it is finally shown that Fichte’s Theory of image is both a transformed critical and transcendental philosophy, and an answer to questions raised in the preceding development of the WL. (shrink)

Die Bedeutung des Fichteschen Denkens und seiner philosophischen Ergebnisse beruht zum großen Teil auf der von ihm in den verschiedenen Fassungen der Wissenschaftslehre angewandeten Methode. Die genaue Beschreibung und das exakte Verständnis dieser Methode und ihres modus operandi bleiben immer noch eines der schwierigsten Interpretationsprobleme der Wissenschaftslehre. In folgender Studie werde ich versuchen, einige wesentliche Punkte dieser Methode zu erörtern, und zwar anhand des ersten Teils der Darstellung der Wissenschaftslehre aus dem Jahre 1801/ 1802.

Die Bedeutung des Fichteschen Denkens und seiner philosophischen Ergebnisse beruht zum großen Teil auf der von ihm in den verschiedenen Fassungen der Wissenschaftslehre angewandeten Methode. Die genaue Beschreibung und das exakte Verständnis dieser Methode und ihres modus operandi bleiben immer noch eines der schwierigsten Interpretationsprobleme der Wissenschaftslehre. In folgender Studie werde ich versuchen, einige wesentliche Punkte dieser Methode zu erörtern, und zwar anhand des ersten Teils der Darstellung der Wissenschaftslehre aus dem Jahre 1801/ 1802.

Heidegger: Bibliography of addresses and courses he took and taught: German and English / By Daniel Fidel Ferrer. Copyright ©Daniel Fidel Ferrer, 2022. All rights reserved. Copyright materials. Request permission for use from Daniel Fidel Ferrer. Attribution-NonCommercial-NoDerivs. CC BY-NC-ND. Imprint 1.0. March 2022. Pages 1-49. -/- 1. Heidegger, Martin, -- 1889-1976. 2. Heidegger, Martin, -- 1889-1976 -- Indexes. 4). Metaphysics. 5). Philosophy, German. 6). Philosophy, German – Greek influences. 7). Ontology. I. Ferrer, Daniel Fidel, 1952-. Language: English (Preface and Introduction). (...) Includes many bibliographical references in German and English. Bibliography some of the standalone address (es) – Vortrag. -/- Table of Contents Motto (page 3) Introduction (pages 4-6) Heidegger about the nature of Teaching (pages 7-8) Some general examples about Heidegger’s courses (The Tour) (pages 9-10). Bibliography Master List (pages 11-14) Martin Heidegger Courses taken and teachers (pages 15-25) Other Heidegger documents (pages 26-27) Martin Heidegger Sound Recordings (pages 28-29) After GA 102. “Megiston" and "Grundworte” (pages 30) Heidegger Addresses --- Vorträge (pages 31-47) End quotes (pages 48-49) -/- . (shrink)

Nesta entrevista, Klaus Vieweg responde a algumas questões acerca da sua nova biografia de Hegel, intitulada Hegel: O Filósofo da Liberdade, bem como das suas propostas interpretativas e de renovação do pensamento de Hegel. Trata‑se na entrevista, nomeadamente, da crítica, que se espera definitiva, à interpretação errada de Hegel como um defensor de uma acomodação ou mesmo de uma política da restauração pelo estado prussiano; da relação de Hegel com a tradição filosófica, em especial com o paradigma da consciência e (...) com o estado moderno; das teses de Hegel acerca da ética ambiental; e do debate entre interpretações metafísicas e não‑metafísicas de Hegel. (shrink)

This article argues that the discovery of unconscious elements grounding consciousness and its formation processes has favored since Kant a critical vision of the sense of history and a new comprehension of the role of mythology for human consciousnes. The study of this critical movement of reason begins 1) with some discoveries in German Classical Philosophy about the pressupositions of consciousness, which led the subsequent thought 2) to understand history as a “fall”. Schelling’s analysis of the landmarks of the past (...) – ruins, megaliths, archaic texts – shows thus historical consciousness grounded on an immemorial past from which it frees itself by a revelation. 3) The discussion of mythology as an essential phemomenon for historical consciousness leads, according to Schelling, to a litteral or “tautegorical” interpretation of myths, and 4) to an essentially mythological conception of language and meaning in general. 5) Schelling conceptions are then compared with some philosophical thought about history in the 20th century, viz. Husserl’s thesis about the relation between history and consciousness and 6) Adorno and Horkheimer’s thought about the relation between myth and Aufklärung. As a conclusion, 7) Schelling’s idea of a philosophy of identity is compared with Adorno’s conception of the non-identical, specially regarding the comprehension of historical time and its birth, and the European consciousness of colonization and violence. (shrink)

Notwithstanding its critical and refutative method and scope, which are so different from his subsequent phenomenological work, Husserl’s Prolegomena to Pure Logic lays the foundations for that later work. His refutation of relativism is based upon the existence of a general form for scientific “foundations”, the availability of non-linguistic evidence of pure significations and the possibility of the subject reflecting upon its own acts, which also pave the way for Phenomenology. This paper also points out that, although the later relativist (...) philosophy often rested on exactly the opposite theses of the Prolegomena, the arguments of this work were not seriously discussed or refuted. (shrink)

Neste breve texto é apresentado o Dossier temático dedicado à recente publicação, por Klaus Vieweg, de uma nova biografia de Hegel. Trata‑se de um importate acontecimento editorial e para o assinalar, este Dossier reúne uma entrevista com o autor e uma tradução de algumas páginas onde Klaus Vieweg nos oferece um contexto introdutório da vida de Hegel.

Nietzsche’s Ecce homo, Notebooks and Letters: 1888-1889 / Translation by Daniel Fidel Ferrer. ©2023 Daniel Fidel Ferrer. All rights reserved. -/- Ecce homo: How One Becomes What One Is (Ecce homo: Wie man wird, was man ist). -/- Who should read Nietzsche? You can disagree with everything Nietzsche wrote and re-read Nietzsche to sharpen your attack. Philosophy. Not for use without adult supervision (required). Philosophy is a designated area for adults only. Read at your own risk. You have the pleasure (...) of reading and of course disagree with all philosophy. Warning philosophical ideas are present. Reading Nietzsche does not mean you will gain anything, in fact, you might lose your previous ideas. -/- Nietzsche does not call this book an autobiography (he has written many short autobiographical sketches before); but rather, uses the expression “I tell myself my life”. -/- Nietzsche was the past philosopher who wrote about our future, “The time is coming when the struggle for the domination of the earth will be waged - it will be waged in the name of basic philosophical doctrines.” KGWB/NF-1881, 11[273]. The world has seen plenty of wars and death, since 1881. The process of the domination of the earth and world is still on-going. -/- What is Nietzsche’s overall project with Ecce homo? -/- Main Leitmotifs in Ecce homo. -/- Christianity as the denial of the will to life, revaluation of all values (Umwerthung aller Werthe), Amor fati, Dionysus as a god and his philosophy (future project for Nietzsche), overthrowing idols, two worlds (“true world" finally became a fable) against Plato eternal world and forms, eternal recurrence or the eternal return of the same (Nietzsche heaviest thought, also his most abysmal thought “abgründlichsten Gedanken”), opposite and counterpart to type of person decadent (décadent), “I count the overcoming of pity among the noble virtues”, against the concept of God (Christian), overman or superman (Übermensch), Will to Power (Wille zur Macht), great politics, immoralist, morality of the Christian church, and Declaration of war (“Kriegserklärung”). -/- Table of Contents -/- Motto [page 3]. Epigraph [pages 4-6]. -/- Preface to the Translation of Ecce homo [pages 7-16] -/- Major Leitmotifs in Nietzsche [pages 17-24]. -/- Translations from Nietzsche’s German to English include. -/- 1). Ecce homo: How One Becomes What One Is (Ecce homo: Wie man wird, was man ist. [pages 25-113]. -/- 2). This poem was included in the first publications of Ecce homo (1908). Glory and Eternity (Ruhm und Ewigkeit). [pages 114-124]. -/- 3). These are all of Nietzsche’s last notebooks (complete) they are numbered 21, 22, 23, and 24. There are a total of 82 notes. Final notes by Nietzsche from the Nachlass (Nachlaß). Sometime in German called the Notizheft. Nietzsche’s notebooks that include some drafts for Ecce homo and other topics he was thinking during his last writings. Dating from October 1888 until early Janurary 1889. [pages 125-191]. -/- 4). Nietzsche’s Letters Regarding Ecce homo. Nietzsche’s letters starting at the end of October 1888 discussing Ecce homo. These are not always the complete letters but include all of the passages of Nietzsche discussing Ecce homo. Complete translation of the last letter Nietzsche wrote. Dated until BVN-1889. #1256. Letter to Jacob Burckhardt in Basel. Turin, about 6 January 1889. [pages 192-223]. -/- Bibliographies [pages 224-254]. -/- Nietzsche’s Philosophy Final Thoughts [pages 255-259]. -/- Enjoy reading Nietzsche's last book. (shrink)

These are the 22 notebooks of Nietzsche’s last notebooks from 1886-1889. Nietzsche stopped writing entirely around 6th of January 1889. There are 1785 notes translated here. This group of notes translated in this book is not complete for the year 1886. There are at least two other notebooks that were done in the year 1886. However, Nietzsche wrote in his notebooks sometime from back to front and currently the notebooks are only in a general chronological order. Refer to the German (...) Nietzsche philology literature for more exact dating. (shrink)

This book’s goal is to give an intellectual context for the following manuscript. -/- Includes bibliographical references and an index. Pages 1-123. 1). Philosophy. 2). Metaphysics. 3). Philosophy, German. 4). Philosophy, German -- 18th century. 5). Philosophy, German and Greek Influences Metaphysics. I. Hegel, Georg Wilhelm Friedrich -- 1770-1831 -- Das älteste Systemprogramm des deutschen Idealismus. II. Rosenzweig, Franz, -- 1886-1929. III. Schelling, Friedrich Wilhelm Joseph von, -- 1775-1854. IV. Hölderlin, Friedrich, -- 1770-1843. V. Ferrer, Daniel Fidel, 1952-. [Translation from (...) German into English of the-- Das älteste Systemprogramm des deutschen Idealismus.]. -/- Note: the manuscript is in the handwriting of G.W.F. Hegel, but the actual authorship is disputed. No date is given. Franz Rosenzweig made up the title as it is known today. He published the text in 1917. At that time, F. Rosenzweig thought F.W.J. Schelling was the author. No one has read this book for errors. As always, any errors, mistakes or oversights etc. are mine alone. Given a couple more years, I could improve this book. This is a philosophical translation and not a philological translation. Martin Luther who did the famous early translation of the Bible into German wrote in a letter, “If anyone does not like my translation, they can ignore it… (September 15, 1530)”. There are no ‘correct’ translations. Some are just better than other translations. -/- The Oldest Systematic Program of German Idealism. The German title is: Das Älteste Systemprogramm Des Deutschen Idealismus. This title was made up by Franz Rosenzweig in 1917, when he first published the manuscript. He found the manuscript in the Royal Library in Berlin in 1913. The manuscript suggested date is around 1796 and was done by handwriting research. However, the manuscript is not dated. The Prussian State Library auctioned in March 1913 from the auction of the house Liepmannssohn in Berlin a single sheet on the front and back with Hegel's cursive handwriting. The manuscript was lost during WWII. But Dieter Henrich found it again in 1979 in the “Biblioteka Jagiellonska” in Krakow (Poland), where it is today. Address: Jagiellonian Library, Jagiellonian University, al. Mickiewicza 22, 30-059 Cracow, Poland. Later research suggests that manuscript had come from the estate of Hegel’s student Friedrich Christoph Förster (1791-1868). He was one of the editors of Hegel’s posthumous works and most likely had access to a number of Hegel’s manuscripts. This text actually being one of them. Hegel traveled around Bohemia with Marie and Friedrich Christoph Förster around the year 1820-21 (see Klaus Vieweg). -/- Philosophical mystery -- who is the author or authors of this text? -/- Take a plunge into the deep and cold waters. Maybe a quagmire or quandary, but decidedly interesting. This project is to contextualize an old handwritten manuscript which is about 225 years old. The actual author is a mystery. I offer my own assessment. You can make your own assessments. The mystery has continued to unfold since 1917. There is plenty to read. Otherwise, think about the authorship and read more of the German philosophers and authors from this period and enjoy the depth of thinking and philosophizing. On one hand, there is just the sheer fun in the puzzle of the authorship questions; and on the other hand, these are the alluring thoughts that lead to the nascent stage of German Idealism and our intellectual heritage. There is no end to the accolades for this group of philosophers. A heritage that we still hear in in our attempts to move forward into our future. -/- Do your own astute exegesis (ἐξήγησις) as all paths are still open. Let your thought take to the wings of what is called thinking with this text. Critical encounters (Auseinandersetzung, or a Gegenüberstellung) with at least: Friedrich Hölderlin (1770-1843) Friedrich Wilhelm Joseph Schelling (1775-1854), and Georg Wilhelm Friedrich Hegel (1770-1831) --- starts here! German Idealism. We are not going to study this situation endlessly, instead we make some broad strokes and provide you a general context. You are allowed to read between the lines too. Goal: to understand the overall affinity and differences between the intellectuals of this period in German history; and to come to grips with this demanding text within its large scholarly context in the last 100 years. There are no final answers. (shrink)

If it is possible, according to Heidegger, to find ontology as the core of transcendental-reflective philosophy, this paper argues, paying special attention to the course of lectures "Was heißt Denken?", that the reflective model is also present in Heidegger's "memorial thought." Comparing then some main features of memorial thought and idealistic reflection, it tries to determinate briefly the meaning of reflection as laid down by philosophers as Kant and Fichte, and to find its role in Heidegger's thought. Main conclusion is (...) that a thought which undertakes to understand itself and its dialogue with others cannot dispense with a reflective moment. (shrink)

A filosofia clássica alemã desenvolveu uma ‘viragem histórica’ da filosofia transcendental de Kant. Uma das bases desse movimento é a teoria da história que Fichte desenvolveu a partir de elementos a priori. Mantendo a compreensão da história como processo de efetivação da liberdade, Hegel concebeu a filosofia da história não como o estabelecimento de leis para os acontecimentos históricos, mas como a deteção do fio da razão nos factos empíricos. Este artigo procura mostrar como Hegel, aceitando a presença substancial do (...) mal na história humana, concebe a possibilidade de uma reconciliação com os factos da história universal, entendida como o processo de transformação do poder em instituições de reconhecimento. (shrink)

This article shows that Hegel was a pioneer in the rediscovery of Neoplatonism, and that this rediscovery was an important influence on his thought. The importance of Neoplatonism in the early period of Hegel’s thought is addressed, when the Neoplatonic influence is apparent in themes such as the absolute as an original unity, the oppositions produced by the reflective thought, love as synthesis of the finite and the infinite, the importance of the first two hypotheses of Plato’s Parmenides, the concept (...) of a “trinitarian” process of separation and return from the finite into the absolute, and the need of a via negationis for the thought of the absolute. The interpretations of Plotinus and Proclus in Hegel’s Lessons on the History of Philosophy are thereupon studied. Proclus is understood as the culmination of ancient philosophy, as he both anticipates and influences Hegel on issues such as the relationship between the negative-rational and the positive-rational or speculative moment of the Hegelian method, the categories as an expression of the absolute or the nous as a third moment that develops the determinations of the absolute and prepares the return to it. Finally, Hegel emphasizes that other main philosophical elements for the understanding of Modernity, which were inaccessible to Neoplatonism, are a contribution of Christianism. (shrink)

A transcendental comunicative structure of reason underlies J. G. Fichte's thought as exposed in his main works on history and law. On this basis, this paper tryes to show that rational intervention upon such human formation processes, as learning, political action and history is only possible through bringing it's subjects to a dialogue reciprocity. Theory of "Bildung" consists, according to Fichte, not on prescriptions to action, but on a description of conditions to a comunicative integration.

Do orador ao mestre: concepções romanas da linguagem -- Consciência e linguagem: acerca da crítica linguística do sujeito na primeira metade do século XX -- Hegel, Escher, Borges: figuras e conceitos da reflexão -- Pensar e refletir: sobre o modelo reflexivo do pensar em Kant e Heidegger -- Fernando Pessoa e a consciência infeliz -- Fernando Pessoa: aproximação dialética e fenomenológica -- Negatividade e saber absoluto na Teoria do ser e da verdade de José Marinho -- Eudoro de Sousa e (...) a mitologia -- Filosofia da arquitetura e do espaço: aproximações histórico-conceptuais ao modernismo -- Sobre os pressupostos e consequências da crítica ao relativismo nos Prolegómenos à lógica pura de Husserl -- A epoché da modernidade: A crise das ciências europeias de Husserl. (shrink)

Through skepticism and dialectics, German idealism transformed our understanding of the world and ourselves. This book shows how Kant, Fichte, Schelling, and Hegel revolutionized reason and made possible the critical reversal of values present in 20th-century philosophy.