In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Continental Divide: Heidegger, Cassirer, DavosSebastian LuftPeter E. Gordon. Continental Divide: Heidegger, Cassirer, Davos. Cambridge, MA: Harvard University Press, 2010. Pp. 448. Cloth, $39.95.Much ink has been spilled on the dispute between Ernst Cassirer and Martin Heidegger that took place in the Swiss resort town Davos in 1929—famous since Thomas Mann staged his Magic Mountain there—and which has since been referred to as the “Davos Dispute.” While the debate (...) itself and accounts accompanying it have been widely known to historians [End Page 508] of philosophy, Harvard historian Peter E. Gordon shows in this marvelous new book how memory has shaped the event into something much larger than anyone could have foreseen. It is, Gordon claims, the silent work of memory that has made this debate, rather innocuous at the time, into what can be retrospectively be considered the truly earth-shattering philosophical event of the twentieth century.In hindsight, the symbolism of the debate between a German who became a leading Nazi philosopher in 1933 and a Jew who, in the same year, was dismissed from his professorship and forced to flee Germany, could not be greater. It only grows if one connects the historic events with their respective philosophies: on the one side the liberal modern Cassirer, whose philosophy allegedly glorified the Weimar stalemate, and on the other side the radical Heidegger, whose call for “authentic existence” took on a bone-chilling reality as he embraced Hitler in 1933 as the führer to lead Germany back to its authentic roots.Two volumes—the 1999 collection, 70 Jahre Davoser Disputation, edited by E. Rudolph and D. Kaegi, and, in 2000, A Parting of the Ways by Michael Friedman—were the first to delve into the debate’s symbolic meaning. It was Friedman’s thesis that the fateful “parting of the ways” between Continental and Analytic philosophy could be traced to this meeting, which was also attended by Rudolf Carnap. Despite these studies, there has until now not been a comprehensive treatment that pulls together all threads into one narrative, covering the entire intellectual, historical, cultural, and philosophical landscape of the time. Gordon’s book achieves just that and will be, for years to come, the landmark work on this encounter.The book begins from the background in post-World War I philosophy in Germany, which was perceived, along with culture, as being in crisis (ch. 1), to “set the stage” on the “Magic Mountain” (ch. 2). It proceeds to summarize the individual lectures by Cassirer and Heidegger, giving a detailed interpretation of the protocol prepared by students of the interlocutors (chs. 3–4). The author then takes a deep breath in chapter 5 to place the debate in the larger context of Cassirer’s and Heidegger’s philosophies. But the story does not end there, as chapter 6 examines the relation between both thinkers after the debate. Finally, in chapter 7, Gordon assesses the newer debates concerning this dispute up to the debate between Bourdieu and Habermas concerning Heidegger’s Nazi involvement, though it does not re-engage with Friedman’s thesis, as might have been desired.Regarding his interpretation, Gordon juxtaposes Cassirer’s and Heidegger’s philosophies along the Kantian distinction between spontaneity and receptivity, where both paradigms make different claims on the “normative image of humanity” (5 ff.). Whether humanity is interpreted as spontaneous and world-creating, in optimistic Enlightenment terms (Cassirer), or as receptive and open to the world, i.e. as the “shepherd” rather than the “lord of being” (Heidegger), both are answering the fourth of Kant’s questions, “What is man?” While this distinction is useful for understanding the basic relation between them, it is also—as the author would concede—somewhat too coarse to do justice to their mutual differences and commonalities. Were one to assert a systematic critique, Gordon does not really make up his mind as to the true significance of these paradigms: are they mutually exclusive oppositions or, as he implies elsewhere, two alternative versions of philosophical modernism with a common ground? There is evidence for both readings. This question, however, is for the philosopher to answer—the philosopher who wants to push... (shrink)

These essays bring Neo-Kantianism back into contemporary philosophical discourse.

This comprehensive treatment of Neo-Kantianism discusses the main topics and key figures of the movement and their intersection with other 20th-century philosophers. With the advent of phenomenology, existentialism, and the Frankfurt School, Neo-Kantianism was deemed too narrowly academic and science-oriented to compete with new directions in philosophy. These essays bring Neo-Kantianism back into contemporary philosophical discourse. They expand current views of the Neo-Kantians and reassess the movement and the philosophical traditions emerging from it. This groundbreaking volume provides new and important (...) insights into the history of philosophy, the scope of transcendental thought, and Neo-Kantian influence on the sciences and intellectual culture. (shrink)

Gene targeting has allowed the dissection of complex biological processes at the genetic level. Our understanding of the nuances of skeletal muscle development has been greatly increased by the analysis of mice carrying targeted null mutations in the Myf‐5, MyoD and myogenin genes, encoding members of the myogenic regulatory factor (MRF) family. These experiments have elucidated the hierarchical relationships existing between the MRFs, and established that functional redundancy is a feature of the MRF regulatory network. Either MyoD or Myf‐5 is (...) sufficient for the formation or survival of skeletal myoblasts. Myogenin acts later in development and plays an essential in vivo role in the terminal differentiation of myotubes. (shrink)

Many ecological processes exhibit trajectories which can be suitably represented by stable equilibria or smooth limit cycles. However, a third kind of ecological process involves intermittent, abrupt, and drastic changes in densities, here termed outbreak dynamics, which require different modelling frameworks. One such framework, the cusp catastrophe, is used here in a modelling study of a particular outbreak insect, the forest tent caterpillar. This model is then generalized to cover a set of related ecological systems. The particular form of the (...) model for each system depends on whether the major controlling ecological variables are externally imposed, or are incorporated in the model equations. It is concluded that the simple cusp catastrophe is an appropriate metaphor for understanding outbreak dynamics. (shrink)

In our essay we trace the evolution of the critical theory of religion, or comparative dialectical religiology, out of the critical theory of society of the Institute for Social Research or the Frankfurt School. For us, the history of religions reflects the history of humanity’s intellectual and spiritual evolution. As we developed our critical theory of religion, we have tried to supersede concretely the great accomplishments of three generations of critical theorists, particularly in the field of religion. One main theme (...) of our critical theory of religion is the dialectic of two modes of existence: having and being; egoism and altruism. As we determinately negated the critical theory of society into our comparative dialectical religiology, we also penetrated deeper into its roots in the works of Kant and Hegel, Marx and Freud, Judaism and Christianity, particularly into the mystical theology of the great dialectician Meister Eckhart and of his many modern followers. We conclude our essay with the vision of the City of Being. (shrink)

The article provides an analysis of Georg Ludwig Schmid's ‘Reflexions sur l’Agriculture’, which was published as the first essay in the first issue of the publications of the Oeconomical Society of Berne, founded in 1759. Schmid connected the agricultural improvement movement of the time to the logic of international power competition that caused the 7 Years’ War and wished to preserve political economy as agronomy for the cause of peace and virtuous economic progress. In his essay on commerce and luxury, (...) he devised a patriotic political economy based on the notion of a marche naturelle, or a natural progress of opulence, which enabled statesmen and political economists to separate the productive from the pathological features of economic development, healthy and necessary growth from luxury. Adam Smith deployed a similar model in the Wealth of Nations but argued that Europe's retrograde development was so fundamental and comprehensive that it made it impossible to use this kind of natural progress model on its own as a meaningful guide for comprehensive economic and political reform. (shrink)

Suitable for those conducting research or teaching in philosophy, this title provides analyses of the continental tradition of philosophy from Kant. Placing continental philosophy within a historical context, it helps define what the continental tradition has been and where it is moving.

This book introduces a new way for thinking about, creating, and viewing art. Rudolf Steiner saw his task as the renewal of the lost unity of science, the arts, and religion; thus, he created a new, cognitive scientific and religious art in anthroposophy. The implications of his act --recognized by such diverse artists as Wassily Kandinsky and Joseph Beuys --are only now coming fully to light. In his thorough introduction of more than a hundred pages, Michael Howard takes (...) readers through these thought-provoking chapters: Is Art Dead? To Muse or Amuse Artistic Activity As Spiritual Activity The Representative of Humanity Beauty, Creativity, and Metamorphosis New Directions in Art Lectures include: The Aesthetics of Goethe's Worldview The Spiritual Being of Art Buildings Will Speak The Sense Organs and Aesthetic Experience The Two Sources of Art The Building at Dornach The Supersensible Origin of the Arts Truth, Beauty, and Goodness Christ, Ahriman, and Lucifer Plus a bibliography and index. (shrink)

This book's importance is derived from three sources: careful conceptualization of teacher induction from historical, methodological, and international perspectives; systematic reviews of research literature relevant to various aspects of teacher induction including its social, cultural, and political contexts, program components and forms, and the range of its effects; substantial empirical studies on the important issues of teacher induction with different kinds of methodologies that exemplify future directions and approaches to the research in teacher induction.

The latter half of the nineteenth and the early part of the twentieth century witnessed a remarkable resurgence of interest in Kant’s philosophy in Continental Europe, the effects of which are still being felt today. _The Neo-Kantian Reader_ is the first anthology to collect the most important primary sources in Neo-Kantian philosophy, with many being published here in English for the first time. It includes extracts on a rich and diverse number of subjects, including logic, epistemology, metaphysics, philosophy of science, (...) and transcendental idealism. Sebastian Luft, together with other scholars, provides clear introductions to each of the following sections, placing them in historical and philosophical context: the beginnings of Neo-Kantianism: including the work of Hermann von Helmholtz, Otto Liebman, Friedrich Lange, and Hermann Lotze the Marburg School: including Hermann Cohen, Paul Natorp, and Ernst Cassirer the Southwest School: including Wilhelm Windelband, Heinrich Rickert, Emil Lask, and Hans Vaihinger responses and critiques: including Moritz Schlick, Edmund Husserl; Rudolf Carnap, and the 'Davos dispute' between Martin Heidegger and Ernst Cassirer. The Neo-Kantian Reader is essential reading for all students of Kant, nineteenth and twentieth century philosophy, history and philosophy of science, and phenomenology, as well as to those studying important philosophical movements such as logical positivism and analytic philosophy and its history. (shrink)

Name der Zeitschrift: Byzantinische Zeitschrift Jahrgang: 107 Heft: 2 Seiten: 851-876.

Name der Zeitschrift: Byzantinische Zeitschrift Jahrgang: 107 Heft: 1 Seiten: 253-292.

This special reprint, featuring the acclaimed translation by Michael Wilson, is being made available again in response to public demand.Are we free, whether we ...

Diese Festschrift für Michael Fischer ist ein Patchwork und eine wunderbare Mischung aus Wissenschaft, Persönlichem, Freundschaft und Genuss. Sie setzt sich aus unterschiedlichen und vielseitigen Texten, Zeichnungen und Bildern zusammen, von Menschen, die ihn begleitet haben, manche viele Jahre, manche nur eine kurze, aber entscheidende Zeit. Studentinnen und Studenten, die von ihm gelernt haben, Kolleginnen und Kollegen, die mit ihm Ideen entwickelt, Projekte initiiert und geforscht haben, Freunden aus Kunst und Kultur, Theater, Oper und den Bühnen des Lebens, nämlich: (...) Eric Hobsbawm, Claudio Magris, André Glucksmann, Wolf Singer, Johannes Hahn, Volker Gerhardt, Thomas Fischer, Rudolf (+) und Gundl Hradil, Helga Rabl-Stadler, Gerard Mortier, Jürgen Flimm, Brita Steinwendtner, Veit Heinichen, Peter Ruzicka, André Tubeuf, Thomas Oberender, Stefan Zweifel, Hermann Lübbe, Eduardo Chitas, Wilhelm Donner, Hans Eichhorn, Reinhard Kacianka, Tina Perisutti, Ulrich H. J. Körtner, Markus Hengstschläger, Henriette und Conrad Ulrich-Hürlimann, Michael Hagner, Thomas Macho, Johann Weyringer, Birgit Recki, Walther Ch. Zimmerli, Andreas Cesana, Kurt Seelmann. (shrink)

The present volume is the final tome in the six-volume translation of the main writings of Wilhelm Dilthey, offering a selection of what the series editors, Rudolf A. Makkreel and Frithjof Rodi, deemed the most important writings of the philosopher-historian. By comparison, Dilthey's Collected Works in the German spans twenty-six volumes and is now complemented by a four-volume edition of his correspondence. Thus, the texts gathered in this set of translations are but the tip of the iceberg of Dilthey's (...) writings.The sixth volume fills... (shrink)

In this insightful study of the common origins of analytic and continental philosophy, Friedman looks at how social and political events intertwined and influenced philosophy during the early twentieth century, ultimately giving rise to the two very different schools of thought. He shows how these two approaches, now practiced largely in isolation from one another, were once opposing tendencies within a common discussion. Already polarized by their philosophical disagreements, these approaches were further split apart by the rise of Naziism and (...) the resulting emigration of all influential German-speaking philosophers except for Heidegger. Although the book gives a general overview of the philosophical issues of the period, the author pays special attention to the relationships among three key twentieth-century philosophers: Rudolf Carnap, Ernst Cassirer, and Martin Heidegger. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Schopenhauer's Pessimism and the Unconditioned Good MARK MIGOTTI SCHOPENHAUERTOOK PESSIMISMtO be a profound doctrine that had long been accepted by the majority of humanity, albeit usually in the allegorical form given to it by one or another religious creed. Accordingly, he credited himself, not with the discovery of pessimism, but with the provision of a satisfactory philosophical exposition and defense of its claims. It was, he contended, only within (...) the context of his philosophy, animated by the "single thought" that "the world is the self-knowledge of the will,"' that the ultimate significance of pessimism and the arguments demonstrating its inescapability can be brought to light. If, nevertheless, he sometimes appears to protest too much, to defend pessimism as if it were a striking and novel affair, he would have attributed this to the fact that he was, unfortunately, writing in the midst of one of the most naively optimistic cultures known to world history. 2 The philosophical reception of Schopenhauer's pessimism since the publication of The World as Will and Representation in 1818 would, one suspects, have been taken by him as further evidence of modern Western philosophy's optimistic somnambulance. For while other, comparably fundamental aspects of his thought--for example, his theories of action, of the self, and his criticisms of Kant--have received a welcome amount of fruitful, critical attention, his I would like to thank John Atwell, David Schmidtz, Susan Haack, Rudolf Makkreel and, especially,two anonymous referees, for prompting me to make substantial improvements to an earlier draft of this paper. ' Arthur Schopenhauer, Der handschrifllicher Nachlass 1, ed. Arthur Hiibscher (Frankfurt-amMain : Kramer, 1967),462; Manuscript Remains 1, trans. E. F.J. Payne(NewYork: Berg Publishing, 1988), 512. 'See, for example, Arthur Schopenhauer, D/e Welt als Wille und VorsteUung II. In Arthur Schopenhauer. Ziircher Ausgabe, ed. Arthur Hiibscher et. al. (Zurich: DiogenesVerlag, 1977),w 4:721, 732-33; The World as Will and Representation II, trans. E. F. J. Payne(New York: Dover Press, 1969),615, 625-26. Future references to this work willbe made within the text, by the abbreviation WW followed by section number, German edition volume and page number and English translation page number. [643] 644 JOURNAL OF THE HISTORY OF PHILOSOPHY 33:4 OCTOBER ~995 pessimism has not. Amongst enthusiastic followers it has sometimes been swallowed more or less whole, but from more independent-minded readers it has generally met with disdainful mockery or well-intentioned neglect.3 The aim of this paper is to help rectify' this imbalance. In the first of its four sections, I present an account of Schopenhauerian pessimism that can claim a good measure of textual support, and the essential features of which are found often enough in the secondary literature to warrant calling it the mainstream interpretation.4 In section 2 I show that, as critics have charged, the arguments for pessimism on this interpretation suffer from a pair of fatal ambiguities, and in section 3 I sketch an alternative argument for pessimism, one not so obviously open to the sort of knock-down refutation to which the first argument succumbs. In the paper's final section l explore further the philosophical consequences of this alternative argument for pessimism. 3Gyorg'yLukacs, "Schopenhauer," chapter ~,section 4 of The Destruction of Reason, trans. Peter Palmer (London: Merlin Press, 1979), 19~-243, isthe locusclassicusof an attitude of superior scorn. Bryan Magee, The Philosophy of Schopenhauer (Oxford: "the Clarendon Press, 1983), z3-14, D. W. Hamlyn, Schopentmuer (London: Routledge, z98o), *43, Michael Fox, "Schopenhauer on Death, Suicide, and Renunciation." in Schopenhauer: His Philosophical Achievement, ed. Michael Fox (Totowa, NJ: Barnes and Noble Books, 198o), ]47-7o, and David Cartwrigh*, "Schopenhauer on Suffering, Death, Guilt, and the Consolation of Metaphysics,"in Schopenhauer: New Essays in Hotwr ofHis 2ooth Birthday, ed. Eric yon der Luft (Lewiston,NY: Edwin Mellen Press, t988), 66, all incline to the viewthat it was temperament, not argument, that drove Schopenhauer to pessimism, while Patrick Gardiner, Schopenhatwr (London: Penguin Books, ]963), does not discuss pessimism by name. Not even Nietzsche, the deepest and most astute of Schopenhauer'scritics,can resistbarbs of the following sort: "Schopenhauer, although a pessimist, in ]act played the flute... (shrink)

This book introduces a new approach to the issue of radical scientific revolutions, or "paradigm-shifts," given prominence in the work of Thomas Kuhn. The book articulates a dynamical and historicized version of the conception of scientific a priori principles first developed by the philosopher Immanuel Kant. This approach defends the Enlightenment ideal of scientific objectivity and universality while simultaneously doing justice to the revolutionary changes within the sciences that have since undermined Kant's original defense of this ideal. Through a modified (...) Kantian approach to epistemology and philosophy of science, this book opposes both Quinean naturalistic holism and the post-Kuhnian conceptual relativism that has dominated recent literature in science studies. Focussing on the development of "scientific philosophy" from Kant to Rudolf Carnap, along with the parallel developments taking place in the sciences during the same period, the author articulates a new dynamical conception of relativized a priori principles. This idea applied within the physical sciences aims to show that rational intersubjective consensus is intricately preserved across radical scientific revolutions or "paradigm-shifts and how this is achieved. (shrink)

This book introduces a new approach to the issue of radical scientific revolutions, or "paradigm-shifts," given prominence in the work of Thomas Kuhn. The book articulates a dynamical and historicized version of the conception of scientific a priori principles first developed by the philosopher Immanuel Kant. This approach defends the Enlightenment ideal of scientific objectivity and universality while simultaneously doing justice to the revolutionary changes within the sciences that have since undermined Kant's original defense of this ideal. Through a modified (...) Kantian approach to epistemology and philosophy of science, this book opposes both Quinean naturalistic holism and the post-Kuhnian conceptual relativism that has dominated recent literature in science studies. Focussing on the development of "scientific philosophy" from Kant to Rudolf Carnap, along with the parallel developments taking place in the sciences during the same period, the author articulates a new dynamical conception of relativized a priori principles. This idea applied within the physical sciences aims to show that rational intersubjective consensus is intricately preserved across radical scientific revolutions or "paradigm-shifts and how this is achieved. (shrink)

Rudolf Carnap is increasingly regarded as one of the most important philosophers of the twentieth century. He was one of the leading figures of the logical empiricist movement associated with the Vienna Circle and a central figure in the analytic tradition more generally. He made major contributions to philosophy of science and philosophy of logic, and, perhaps most importantly, to our understanding of the nature of philosophy as a discipline. In this volume a team of contributors explores the major (...) themes of his philosophy and discusses his relationship with the Vienna Circle and with philosophers such as Frege, Husserl, Russell, and Quine. New readers will find this the most convenient and accessible guide to Carnap currently available. Advanced students and specialists will find a conspectus of recent developments in the interpretation of Carnap. (shrink)

Rudolf Eucken (1846-1926) war Philosophieprofessor in Jena, der einen lebensphilosophisch angehauchten Neoidealismus vertrat und dessen Schriften im gebildeten Bürgertum breite Resonanz fanden. 1908 erhielt er den Nobelpreis für Literatur und galt seitdem als einer der renommiertesten deutschen Intellektuellen mit internationaler Ausstrahlungskraft. Eucken sammelte in den Jahren vor 1914 einen Kreis von Anhängern und Gleichgesinnten um sich, der sich als geistig-moralische - "kulturkritische" - Sammlungsbewegung verstand. Während des Ersten Weltkriegs trat Rudolf Eucken als unermüdlicher Propagandist der deutschen Sache im (...) Inland wie im neutralen Ausland auf. Nach dem Krieg gab sich die von ihm ins Leben gerufene Bewegung mit der Gründung des "Euckenbunds" eine feste organisatorische Gestalt mit 20-25 Ortsgruppen und mehr als 1000 Mitgliedern (darunter auch Gustav Stresemann). Der Euckenbund und die vierteljährlich erscheinende Zeitschrift des Bundes ("Die Tatwelt") existierten auch nach dem Tod Rudolf Euckens 1926 weiter. Seit 1928 betrieben die Witwe des Philosophen, Irene Eucken, und ihre Tochter Ida zudem ein "Rudolf-Eucken-Haus" als internationale Begegnungsstätte der Universität Jena. Auch der Sohn Euckens, der heute viel bekanntere Nationalökonom Walter Eucken, war zeitweise in der "Eucken-Bewegung" stark engagiert. Euckenbund, Euckenhaus und "Die Tatwelt" bestanden auch nach 1933 weiter und betätigten sich, subventioniert vom Auswärtigen Amt, in der deutschen Kulturpropaganda, ohne sich aber vom Regime im Sinne der NS-Ideologie,,gleichschalten" zu lassen. Im Jenaer Rudolf-Eucken-Haus fanden seit Mitte der 1930er Jahren philosophisch-wissenschaftliche Tagungen statt, an der eine ganze Reihe bekannter Geistes- und Naturwissenschaftler teilnahmen (u. a. Helmut Schelsky, Carl-Friedrich von Weizsäcker, Gotthard Günther, Pascual Jordan, Gerhard Ritter, Walter Eucken). Erst nach dem Tod Irene und Ida Euckens 1941/43 löste sich der Euckenbund auf. Die Studie verfolgt den Werdegang Rudolf Euckens, setzt sich mit seiner Philosophie und Weltanschauung auseinander und zeigt die programmatische und organisatorische Entwicklung der,,Eucken-Bewegung" und deren Aktivitäten auf. Allgemein beschäftigt sich die Arbeit mit den geistigen und politischen Befindlichkeiten des kulturkritisch gesinnten liberal-konservativen Bildungsbürgertums zwischen dem wilhelminischen Kaiserreich, der Weimarer Republik und dem Nationalsozialismus. (shrink)