By Vittorio Hösle, Steven Rendall
Initially released as Eine kurze Geschichte der deutschen Philosophie. Translated via Steven Rendall
This concise yet finished publication offers an unique historical past of German-language philosophy from the center a long time to this present day. In an obtainable narrative that explains complicated rules in transparent language, Vittorio Hösle strains the evolution of German philosophy and describes its relevant impact on different elements of German tradition, together with literature, politics, and technological know-how.
Starting with the medieval mystic Meister Eckhart, the ebook addresses the philosophical adjustments 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 next chapters examine the cave in of the German synthesis in Schopenhauer, Feuerbach, Marx, and Nietzsche. Turning to the 20th century, the booklet explores the increase of analytical philosophy in Frege and the Vienna and Berlin circles; the root of the historic sciences in Neo-Kantianism and Dilthey; Husserl's phenomenology and its radical alteration by way 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 publication closes through interpreting why that culture mostly led to the a long time after international battle II.
A philosophical heritage striking for its scope, brevity, and lucidity, this can be a useful publication for college students of philosophy and someone attracted to German highbrow and cultural history.
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Additional info for A Short History of German Philosophy
This project goes back to Plato’s dialogue Timaeus, which enjoyed great popularity in the Christian West of the twelfth century. However, Nicholas develops on this basis not only a holistic natural philosophy, according to which the world in no way consists of independent particular substances, but also the most important medieval critique of the geocentric system. It was a philosophy that exercised an enduring influence on such fathers of modern cosmology as Giordano Bruno and Johannes Kepler, even though it was hardly based on empirical observations.
Aren’t we looking rather at medieval philosophy in Germany—in Germaniae the birth of god in the soul 15 partibus, as Gilbert of Poitiers once put it? The difference goes back to an issue discussed in the first chapter. 5° east. But one cannot assert that such a delimitation is determined by objectively relevant differences, that is, that it represents a natural classification. Certainly, philosophizing took place on German soil, and Albertus Magnus (c. 1200–1280) can with some legitimacy claim to be among the most important thinkers of the High Middle Ages—along with Anselm of Aosta or of Bec or of Canterbury, Thomas Aquinas, and Bonaventura.
In fact, they neither differed sufficiently from other medieval philosophers to constitute, through their ideas, a distinct subgroup, nor did they have an important influence on classical German philosophy. Meister Eckhart, the first creator of a German philosophical language, is the central exception to this rule. Thus, for the most part, German philosophy in the sense we have given the term here extends from 1720 to 2000; I concentrate on the especially innovative period between 1770 and 1930.