In lieu of an abstract, here is a brief excerpt of the content:246 HISTORY OF PHILOSOPHY f~ntlSetifr ~uftanbebrtn~en, [o,ba{~hie @i~e~t heeler~anbluu~ ~uaIet~ bee ~[u~e[t bee ~emu~tfein~ (~m ~e~riffe eiuer ~inie)i[t, u,b baburd~a[rerer[t em Dbieft (el, be[timmter ~a,,m) erfannt r0irb.") The notion of constructing a concept is a technical one for Kant ("r ~e@rlffabet f on ft r u i r en, beiflt: hie i~m focre[p0nblereube ~In [ c @a u u,@ a ~ c i o ~i bar[tdlen." Op. cit., B741)--to (...) construct a concept of space would be to produce a representation of a determinate region of space in accordance with some determining principle. 9Maimon, Salomon (1753-1800): Self-educated philosopher from Lithuania who appeared on the Berlin scene in the later 1780's. His Versuch ~ber die Transzendentalphilosophie (1790) was a critical study of the Kritik der reinen Vernunft; Kant had already seen some of it in manuscript, sent to him by Marcus Herz. In his letter of May 26, 1789 (~362), he describes to Herz how he had been on the point of returning the manuscript unread, with a note saying that he was too busy, but that on glancing at it he had realized its quality and had seen that none of his opponents had understood the Kritilc as well as had M. u Herz, Marcus (1747-1803): Student and subsequently close friend of Kant's. Medical doctor and, from 1786, Professor of Philosophy in Berlin. i Selle, Christian Gottlieb (1748-1800) : Medical doctor in Berlin, involved in experiments in animal magnetism. Kiesewetter regarded the experiments as fraudulent, but absolved S. of complicity. J Berlinische Monatr A liberal journal, founded in 1783, in which Kant frequently published. The editor in question was Johann Erich Biester (1749-1816), who was also Librarian of the Royal Library inBerlin. k Elsner, Christoph Friedrich (1749-1820): Professor of Medicine at K6aigsberg, who attended Kant in his final illness. A FURTHER NOTE ON PAUL MARHENKE'S "THE PHENOMENALISTIC INTERPRETATION OF KANT'S THEORY OF KNOWLEDGE" IN AN INTRODUCTORY NOTE to a paper, "The Phenomenalistic Interpretation of Kant's Theory of Knowledge," which was found in the effects of the late Paul Marhenke, Professor of Philosophy at the University of California, Berkeley, and which was printed in the April, 1964 issue of this Journal I mentioned that an intensive inquiry failed to reveal when this paper was written or for what occasion. I have recently received a note from Professor Jacob Loewenberg, Professor Emeritus in the Department of Philosophy at Berkeley, informing me that the paper was written while Paul Marhenke was a student at Berkeley and was written for Professor Loewenberg's Seminar on Kant, during the session of 192526. Professor Loewenberg writes that "the seminar dealt with certain selected topics crucial in or growing out of the Critique of Pure Reason. Among those who in addition to Paul were in the seminar, I remember distinctly (largely because of their superior performance) Donald C. Williams and the late A. P. Ushenko. I am not quite sure whether or not Philip Wiener was also enrolled." University o] California, San Diego A YRD-~[STROLL A I~EPLY TO WALTER KAUFMANN WALTER KAUFMANN,in his article, "Nietzsche in the Light of his Suppressed Manuscripts" 1 converts a review of Erich F. Podach's book, Friedrich Nietzsche's 1This Journal, II, 2 (Oct., 1964), pp. 205-225. NOTES AND DISCUSSIONS 247 Werke des Zusammenbruchs into a bitter personal attack on Podach and an even more vitriolic assault on me. Every author and scholar is entitled to his own opinion, and had Kaufmann soberly stated his case by simply announcing that, to his mind, the re-editing of Nietzsche's works according to the genuine manuscripts now available in Weimar has not changed one iota of the true character of the philosopher's last books, then his efforts would certainly have been unexceptionable. Prof. Kaufmann could simply have said, "Much ado about nothing! Podach's findings will, by no means, alter the image of Nietzsche among philosophers. Period." Indeed, this is precisely what Kaufmann's elaborate tirades and invectives come to if one reduces them to their... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:100 HISTORY OF PHILOSOPHY porary philosophers, mesmerized by neurology, does not even appear to exist: that our casual, mechanical view of nature, when extended beyond the workings of gears and pulleys and the collision of billiard balls to become a general conception of how things happen, is a metaphysical prejudice. In sum, this is a valuable addition to the thought of Wittgenstein, and an important work of philosophy in (...) its own right. A. R. LoucH ~laremon$ Graduate ~ehool Final Integration in the Adult Personality. By A. Reza Arasteh. (Leiden: E. J. BriU, 1965. Pp. 404.) This amazing work bears the subtitle ".4 Measure ]or Health, Social Change, and Leaderahip." But though many readers might consider such a design a formidable task, the book actually accomplishes infinitely more. It offers a completely novel approach to depth psy= chology and psychiatry, incorporating these disciplines into the broader context of an original monolithic philosophy of our time. It also shows a unique and quite unexpected way of how to overcome the "departmentalization of sciences" which has resulted in "fragmented theories of man." Thus it provides something many of us have been looking for rather desperately: a holistic psychology and philosophy, directed toward human life in its entirety and, by its own nature, encompassing a great healing force. Dr. A. Reza Arasteh has obtained this fortunate result by amalgamating Western concepts with oriental ideas and, therefore, for the first time has eliminated from our thinking another cleavage which threatened to invalidate our psycho-philosophical findings. For, in the jet and space age where there is actually one world, what use could a Western psychiatrist make of his psychodynamic training when called upon to treat a person from the Near or Far East with a completely different frame of reference based on an apparently distinct culture and tradition? Arasteh, an Iranian now with the George Washington University's Department of Psy= chiatry, has done something quite unusual for a Persian scholar and psychologist brought up in Islamic cultural tradition: he has devoted many years of thorough research to our Western neuropsychiatric, psychological and philosophical heritage and compared and confronted it with his home=grown Near-Eastern and Far-Eastern wisdom, doctrines, and scientific methods. This confrontation performed by a searcher who has delved equally deep into the basic sources of Western and Eastern culture has given Arasteh the golden opportunity to explore the weaknesses and strengths of both approaches to life and more: the insight that if both cultures were to adopt the positive findings of their seemingly opposite doctrines and drop their own negative ones, they could overcome the shortcomings barring the road to full in= tegration and personal maturity. In other words: a pooling of the best philosophical and psychological discoveries of the East and West would help to bring about a monolithic, yet diversified approach to the problems of life and man which was lost after the Middle Ages. It would help to overcome and use for his best the anxiety of modern man who is fumbling in uncertainties while desperately longing for meaningfulness. According to Arasteh, the West has reached the end of its tether because of an overemphasis on intellectual solutions and endeavors which even in their most brilliant forms fall short of any substantial activity of life. It is a fallacy to believe, as Freud and long before him Socrates did, that a purely intellectual understanding of problematic or even neurotic behavior will lead any man to overcome and eliminate these failures. The intellect never has the power to change a personality and bring about what the Iranian psychologist calls a total "rebirth." Oriental attitudes toward life, on the other hand, are too much focused on inner feelings and socio-psychological directedness, thereby neglecting the independent action of the intelhgent individual. Religion and family, in some countries even connected with ancestor worship, have been and sometimes still are at the foreground of oriental thought. BOOK REVIEWS 101 Yet, in the basic chapter of h/s work, titled, "Principles of Psyehocultural Analysis: A Technique for Developing Fully Integrated Individuals," Arasteh stresses a very important point all too frequently overlooked in our era of specialization: "Regardless of language, culture and temporal... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:488 HISTORY OF PHILOSOPHY most extensive study of this aspect of Schelling's thought, at least until 1806. However, even if Schelling was not, as it is frequently stated, indifferent to the problems and the vicissitudes of politics, his theoretical thinking on this subject never went beyond temporary systematizations, to be given up, or modified, after a while. The author shows how Schelling, especially in this fieM, was influenced either (...) by his environment in general, or by some personalities he happened to contact: first his "republican" and francofile friends of the Ttibingen Stilt, afterwards the romantic circle of Jena, and, between 1801 and 1803, Hegel. The author studies in his first chapter, devoted tO the non-philosophic writings of the TUbingen period (1790-1795), not only Kant's and Herder's influence on Schelling, which are usually taken for granted, but also the impact of C. G. Heine and of other GSttingen scholars. This is a stimulating suggestion, showing the need for a more detailed study on the diffusion of the "historicocritical" method in circles, as the Ttibingen school, dominated rather by philosophical and theological than by philological and historical interests. In the following chapters, Schelling is closely related again to the intellectual history of his time; Schelling's relationship to the Aufkliirer Nicolai produces some surprises, and the same may be said about some new particulars (implementing F. Rosenzweig's and F. Bthm's research) on the close connection between Schelling and Htlderlin in 1795-1796. The fourth chapter is devoted to the correlation between theories on "natural philosophy" and moral political theories. The fifth concerns the philosophy of history and of government. This remarkable study, founded on sound scholarship, and conducted with a sharp historical mind, is to be recommended not only to students of Schelling, but to all those who have some interest in early XIXth Century German political thought. GIORGIO TONELLI State University of New York at Binghamton Gesammelte Werke, Vol. IV. By Georg Wilhelm Friedrich Hegel. Ed. Hartmut Buehner and Otto Ptggeler. (Hamburg: Felix Meiner, 1968. Pp. 622. DM 86.00) Despite the high reputation Germany has long enjoyed with regard to its scientifically reliable editions, up to this very moment, a historic-critical edition of the totality of Hegel's works has not existed. There were only provisional texts of single works available whose philological reliability differed in its sometimes doubtful variety. This is a rather strange fact, considering that Hegel died in 1831. It can be explained only by a phenomenon peculiar to this philosopher: at the peak of his fame, numerous students from all countries of the world attended Hegel's lectures, assiduously taking notes and frequently publishing as authentic what they had understood and jotted down. The philosopher was very generotis in authorizing various versions of his lectures and thus, the international market was swamped with quite incongruous editions of some of his writings at the moment of Hegel's death. Despite this rather confused state of affairs, distinguished scholars have tried, for BOOK REVIEWS 489 more than six decades, to bring order into the posthumous manuscripts of the philosopher, and these efforts were successful, but only to a certain extent. Next to the pioneering publications of Wilhelm Dilthey, Herman Nohl and Frans Rosenzweig, lesser known savants, in the first place, Georg Lasson and Johannes Hoffmeister have devoted many years of self-denying efforts to make /mportant parts of Hegel's manuscripts available to the public and looked for new possibilities to edit the large body of lectures. But the task proved too difficult for individual scholars. For this reason, the Deutsche Forschungsgemeinschaft, a government-sponsored organization, has commissioned the publication of an all-encompassing historic-critical edition of Hegel's works and arranged for the appointment of a senatorial commission for advising the editors of such a mammoth undertaking. Members of the commission were the aforementioned scholars (see title) and W. Wieland. The Ministry of Education of the State of Nordrhein-Westfalen has opened a research center, originally directed by F. Nicolin, since 1968 by O. Ptggeler. Thus the edition can now be published continuously. Before discussing the contents of volume four, the only volume hitherto published, let's take... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:100 HISTORY OF PHILOSOPHY porary philosophers, mesmerized by neurology, does not even appear to exist: that our casual, mechanical view of nature, when extended beyond the workings of gears and pulleys and the collision of billiard balls to become a general conception of how things happen, is a metaphysical prejudice. In sum, this is a valuable addition to the thought of Wittgenstein, and an important work of philosophy in (...) its own right. A. R. LoucH ~laremon$ Graduate ~ehool Final Integration in the Adult Personality. By A. Reza Arasteh. (Leiden: E. J. BriU, 1965. Pp. 404.) This amazing work bears the subtitle ".4 Measure ]or Health, Social Change, and Leaderahip." But though many readers might consider such a design a formidable task, the book actually accomplishes infinitely more. It offers a completely novel approach to depth psy= chology and psychiatry, incorporating these disciplines into the broader context of an original monolithic philosophy of our time. It also shows a unique and quite unexpected way of how to overcome the "departmentalization of sciences" which has resulted in "fragmented theories of man." Thus it provides something many of us have been looking for rather desperately: a holistic psychology and philosophy, directed toward human life in its entirety and, by its own nature, encompassing a great healing force. Dr. A. Reza Arasteh has obtained this fortunate result by amalgamating Western concepts with oriental ideas and, therefore, for the first time has eliminated from our thinking another cleavage which threatened to invalidate our psycho-philosophical findings. For, in the jet and space age where there is actually one world, what use could a Western psychiatrist make of his psychodynamic training when called upon to treat a person from the Near or Far East with a completely different frame of reference based on an apparently distinct culture and tradition? Arasteh, an Iranian now with the George Washington University's Department of Psy= chiatry, has done something quite unusual for a Persian scholar and psychologist brought up in Islamic cultural tradition: he has devoted many years of thorough research to our Western neuropsychiatric, psychological and philosophical heritage and compared and confronted it with his home=grown Near-Eastern and Far-Eastern wisdom, doctrines, and scientific methods. This confrontation performed by a searcher who has delved equally deep into the basic sources of Western and Eastern culture has given Arasteh the golden opportunity to explore the weaknesses and strengths of both approaches to life and more: the insight that if both cultures were to adopt the positive findings of their seemingly opposite doctrines and drop their own negative ones, they could overcome the shortcomings barring the road to full in= tegration and personal maturity. In other words: a pooling of the best philosophical and psychological discoveries of the East and West would help to bring about a monolithic, yet diversified approach to the problems of life and man which was lost after the Middle Ages. It would help to overcome and use for his best the anxiety of modern man who is fumbling in uncertainties while desperately longing for meaningfulness. According to Arasteh, the West has reached the end of its tether because of an overemphasis on intellectual solutions and endeavors which even in their most brilliant forms fall short of any substantial activity of life. It is a fallacy to believe, as Freud and long before him Socrates did, that a purely intellectual understanding of problematic or even neurotic behavior will lead any man to overcome and eliminate these failures. The intellect never has the power to change a personality and bring about what the Iranian psychologist calls a total "rebirth." Oriental attitudes toward life, on the other hand, are too much focused on inner feelings and socio-psychological directedness, thereby neglecting the independent action of the intelhgent individual. Religion and family, in some countries even connected with ancestor worship, have been and sometimes still are at the foreground of oriental thought. BOOK REVIEWS 101 Yet, in the basic chapter of h/s work, titled, "Principles of Psyehocultural Analysis: A Technique for Developing Fully Integrated Individuals," Arasteh stresses a very important point all too frequently overlooked in our era of specialization: "Regardless of language, culture and temporal... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:488 HISTORY OF PHILOSOPHY most extensive study of this aspect of Schelling's thought, at least until 1806. However, even if Schelling was not, as it is frequently stated, indifferent to the problems and the vicissitudes of politics, his theoretical thinking on this subject never went beyond temporary systematizations, to be given up, or modified, after a while. The author shows how Schelling, especially in this fieM, was influenced either (...) by his environment in general, or by some personalities he happened to contact: first his "republican" and francofile friends of the Ttibingen Stilt, afterwards the romantic circle of Jena, and, between 1801 and 1803, Hegel. The author studies in his first chapter, devoted tO the non-philosophic writings of the TUbingen period (1790-1795), not only Kant's and Herder's influence on Schelling, which are usually taken for granted, but also the impact of C. G. Heine and of other GSttingen scholars. This is a stimulating suggestion, showing the need for a more detailed study on the diffusion of the "historicocritical" method in circles, as the Ttibingen school, dominated rather by philosophical and theological than by philological and historical interests. In the following chapters, Schelling is closely related again to the intellectual history of his time; Schelling's relationship to the Aufkliirer Nicolai produces some surprises, and the same may be said about some new particulars (implementing F. Rosenzweig's and F. Bthm's research) on the close connection between Schelling and Htlderlin in 1795-1796. The fourth chapter is devoted to the correlation between theories on "natural philosophy" and moral political theories. The fifth concerns the philosophy of history and of government. This remarkable study, founded on sound scholarship, and conducted with a sharp historical mind, is to be recommended not only to students of Schelling, but to all those who have some interest in early XIXth Century German political thought. GIORGIO TONELLI State University of New York at Binghamton Gesammelte Werke, Vol. IV. By Georg Wilhelm Friedrich Hegel. Ed. Hartmut Buehner and Otto Ptggeler. (Hamburg: Felix Meiner, 1968. Pp. 622. DM 86.00) Despite the high reputation Germany has long enjoyed with regard to its scientifically reliable editions, up to this very moment, a historic-critical edition of the totality of Hegel's works has not existed. There were only provisional texts of single works available whose philological reliability differed in its sometimes doubtful variety. This is a rather strange fact, considering that Hegel died in 1831. It can be explained only by a phenomenon peculiar to this philosopher: at the peak of his fame, numerous students from all countries of the world attended Hegel's lectures, assiduously taking notes and frequently publishing as authentic what they had understood and jotted down. The philosopher was very generotis in authorizing various versions of his lectures and thus, the international market was swamped with quite incongruous editions of some of his writings at the moment of Hegel's death. Despite this rather confused state of affairs, distinguished scholars have tried, for BOOK REVIEWS 489 more than six decades, to bring order into the posthumous manuscripts of the philosopher, and these efforts were successful, but only to a certain extent. Next to the pioneering publications of Wilhelm Dilthey, Herman Nohl and Frans Rosenzweig, lesser known savants, in the first place, Georg Lasson and Johannes Hoffmeister have devoted many years of self-denying efforts to make /mportant parts of Hegel's manuscripts available to the public and looked for new possibilities to edit the large body of lectures. But the task proved too difficult for individual scholars. For this reason, the Deutsche Forschungsgemeinschaft, a government-sponsored organization, has commissioned the publication of an all-encompassing historic-critical edition of Hegel's works and arranged for the appointment of a senatorial commission for advising the editors of such a mammoth undertaking. Members of the commission were the aforementioned scholars (see title) and W. Wieland. The Ministry of Education of the State of Nordrhein-Westfalen has opened a research center, originally directed by F. Nicolin, since 1968 by O. Ptggeler. Thus the edition can now be published continuously. Before discussing the contents of volume four, the only volume hitherto published, let's take... (shrink)