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For the time being African philosophy is treated regularly in research and in teaching at two European scientific institutions: at the University of Vienna and at Erasmus University Rotterdam. In October 1993 there have been held two conferences of Western and African philosophers at both universities. Eleven African and nine Western scholars participated as speakers in these conferences. Four African speakers gave lectures at the Vienna and at the Rotterdam conference. The Vienna conference dealt with general questions of postcolonial philosophy (...) in Africa. The conference at Rotterdam focused on the processes of democratization in African countries since 1989. This volume contains the papers of both conferences. En ce moment la philosophie Africaine est traité regulièrement dans les recherches et dans l'enseignement à deux instituts scientifiques Européens: à l'Université de Vienne et à l'Université Erasme de Rotterdam. En Octobre 1993 deux conférences de philosophes Occidentals et Africains ont été organisé aux deux universités. Onze savants Africans et neuf savants Occidentals ont participé à ces deux conférences. Quatre savants Africains ont présenté des communications à tous les deux conférences de Vienne et de Rotterdam. La conférence Viennoise s'occupait de questions générales de la philosophie postcoloniale en Afrique. La conférence de Rotterdam focusait aux procès de démocratisation dans des pays africains depuis 1989. Se trouvent en ce volume les contributions à les deux conférences. (shrink)

Until quite recently, mind-body dualism has been regarded with deep suspicion by both philosophers and scientists. This has largely been due to the widespread identification of dualism in general with one particular version of it: the interactionist substance dualism of Réné Descartes. This traditional form of dualism has, ever since its first formulation in the seventeenth century, attracted numerous philosophical objections and is now almost universally rejected in scientific circles as empirically inadequate. During the last few years, however, renewed attention (...) has begun to be paid to the dualistic point of view, as a result of increasing discontent with the prevailing materialism and reductionism of contemporary scientific and philosophical thought. Awareness has grown that dualism need not be restricted to its traditional form and that other varieties of dualism are not subject to the difficulties commonly raised against Descartes' own version of it. -/- Interest in these alternative versions of dualism is growing fast today, because it seems that they are capable of capturing deep-seated philosophical intuitions, while also being fully consistent with the methodological assumptions and empirical findings of modern scientific work on the human mind and brain. The object of this book is to provide philosophers, scientists, their students, and the wider general public with an up-to-date overview of current developments in dualistic conceptions of the mind in contemporary philosophy and science. (shrink)

--2. Bd. Des Sokrates Apologie. Kriton. Euthydemos. Menexenos. Gorgias. Menon. Bearb. von H. Hofmann.--3. Bd. Phaidon. Das Gastmahl. Kratylos. Bearb. von D. Kurz.--4. Bd. Politeia. Der Staat. Bearb. von D. Kurz.--5. Bd. Phaidros. Parmenides. Briefe. Bearb. von D. Kurz.--6. Bd. Theaitetos. Der Sophist. Der Staatsmann. Bearb. von P. Staudacher.--7. Bd. Timaios, Kritias. Philebos. Bearb. von K. Widdra.--8. Bd. Nomōn. Gesetze. Bearb. von K. Schöpsdau. 2 v.

1. t. Das altertum. 11., vollständig neubearb ... aufl. hrsg. von Karl Praechter. 1920.--2. t. Die mittlere oder die patristische und scholastische zeit. 10., vollständig neubearb. ... aufl. hrsg. von Matthias Baumgartner. 1915.--3. t. Die neuzeit bis zum ende des achtzehnten jahrhunderts. 11. ... aufl. vollstandig neu bearb. und hrsg. von Max Frischeisen-Köhler. 1914.--4. t. Das neunzehnte jahrhundert und die gegenwart. 11. aufl., neu bearb. und hrsg. von Konstantin Oesterreich. 1916.

Franz Rosenzweig's philosophical writings from his years of study (1906-1914) are now published for the first time. The publication of his historical and art-historical works is planned. In the first part of the two - volume publication we find his seminar work on the main subjects of the Kantian philosophy, which he gave to his academic teachers Alois Riehl at the Friedrich Wilhelm University of Berlin (1907/1908) and the professors Jonas Cohn and Hans Rickert at the University of Freiburg (...) (1908) / 1910). They provide an insightful insight into the development of his philosophical thinking and testify to the intensive study of Kant, which was later to be found in the system of Rosenzweig's "Star of Redemption" (1920). "The three verbs, which form the star, namely, the question of the possibilities 'to perceive the All', 'to experience the miracle,' to 'ask the kingdom,' is what the temporality of the thematized in it appears, In a certain analogy to the three epigrams, which, with their respective 'objects' indicated by infinitives, set aside the field of philosophizing in Kant: 'to know', 'to do', 'to hope.' " (Bernhard Casper). (shrink)

Franz Overbeck war Nietzsches bester Freund. Er blieb es über dessen geistigen Zusammenbruch im Januar 1889 hinaus, weil er Nietzsches bedingungslose Ansprüche an seine Apostel stets ablehnte. Den Freund betrachtet er in diesen Erinnerungen nicht als Genie, sondern als einen sensiblen, vielfach gebrochenen Menschen.Nietzsche erscheint hier nicht als Ausnahmemensch, sondern als Zeitgenosse, weniger seiner Zeit voraus als vielmehr ganz und gar ein Teil von ihr. Neben den Erinnerungen stehen hier auch die erschütternden Briefe, die Overbeck zur Zeit von Nietzsches Zusammenbruch (...) an dessen ergebenen Jünger Heinrich Köselitz, alias Peter Gast schrieb. Sie erscheinen hier, ebenso wie die Erinnerungen, zum ersten Mal als Buch. Franz Overbeck, geboren 1837, gestorben 1905, war Professor für Neues Testament und Alte Kirchengeschichte an der Universität Basel, wo er zu den Freunden von Jacob Burckhardt gehörte. Seine scharfe Kritik moderner Theologie und insbesondere der religiös begründeten Selbstlegitimation des Bismarck-Reichs machten ihn an den deutschen Universitäten zur persona non grata. (shrink)

This collection of more than two hundred of Nietzsche's letters offers a representative body of correspondence on subjects of main concern to him--philosophy, history, morals, music and literature. Also included are letters of biographical interest which, in Middleton's words, mark the stresses and turnings of his life. Among the addressees are Richard Wagner, Erwin Rohde, Jacob Burkhardt, Lou Salome, his mother, and his sister Elisabeth. The annihilating split in Nietzsche's personality that has been associated with his collapse on a street (...) in Turin in 1889 is described in a moving letter from Franz Overbeck which forms the Epilogue. Index. (shrink)

Der Artikel geht der Frage nach, wie „Wir und die Anderen" in Rosenzweigs „neuem Denken" vorkommen, - und das über das Vorkommen als Thema bzw. Gegenstand hinaus im methodischen Sinne der Frage nach dem „Subjekt" dieses „neuen Denkens" selbst. Die These bezüglich dieser Frage lautet, dass Rosenzweig das Thema „Wir und die Anderen" in einer spezifischen „Dia-logik" von Verwurzelung im Eigenen und Verhältnis zum Anderen austrägt. Spezifisch ist insbesondere sein Rekurs auf die „Tatsachen" des „Welttags des Herrn", Schöpfung, Offenbarung und (...) Erlösung, als philosophische Kategorien. Durch sie wäre durchzudeklinieren, wer jeweils „Wir und die Anderen" sind. Denn im Vorgang des Stern gewinnt mit dem „Wir" ein „Subjekt" Gestalt, das den Horizont der Menschheit, des „Wir alle", gerade deshalb nicht unterbieten kann, weil es im „Gottesgeschehen" konstituiert und darin der „Weltgeschichte" ausgesetzt wird. Dass dem so ist, erfährt der Jude Rosenzweig Christen gegenüber und reflektiert er im „Stern der Erlösung" als Sprachgeschehen insbesondere in seinem Konzept „chorischen Sprechens". In diesem Artikel wird die These vermittelt durch den Umweg darüber einer Relecture unterzogen, wie Levinas Rosenzweig im „Wir" des modernen Judentums verortet.This essay is concerned with the question how Rosenzweig's „new thinking" deals with „We and the Others", - and this beyond tackling it as a topic or object but in a methodical sense as the question about the „subject" of the „new thinking" itself. Concerning this question, it is the thesis to explore that Rosenzweig ponders „We and the Others" in a specific „dia-logical" way of becoming deeply rooted in one's own while being related to the other. He specifically refers to the „facts" of the „World-Day of the Lord" as philosophical categories. They could give the cases of who it is particularly, „We and the Others": In the process of the Star a „We" becomes the „subject" which cannot deny the universal horizon of „We all" because it is constituted as such in „God's history", i.e. the temporal sequence of His World-Day, and therefore exposed to „universal world-history". That is Rosenzweig's experience as a Jew face to face with Christians which he reflects upon in the Star as a speech-process, especially in his concept of „choral speech". In this essay, the thesis is submitted to a relecture by means of a detour, which is made by following Levinas' way of locating Rosenzweig in the „We" of the modern Jewish community. (shrink)

This collection of more than two hundred of Nietzsche's letters offers a representative body of correspondence on subjects of main concern to him--philosophy, history, morals, music and literature. Also included are letters of biographical interest which, in Middleton's words, mark the stresses and turnings of his life. Among the addressees are Richard Wagner, Erwin Rohde, Jacob Burkhardt, Lou Salome, his mother, and his sister Elisabeth. The annihilating split in Nietzsche's personality that has been associated with his collapse on a street (...) in Turin in 1889 is described in a moving letter from Franz Overbeck which forms the Epilogue. Index. (shrink)