The Crisis of Reason in the Nineteenth Century: Schelling’s Treatise on Human Freedom (1809)

Author(s):  
David Farrell Krell
Worldview ◽  
1964 ◽  
Vol 7 (7-8) ◽  
pp. 7-12
Author(s):  
George Shepherd

The flower of human freedom blooms seldom and precariously in world history. One such occasion was the period of the Enlightenment when philosophers from Rousseau to John Locke and Jefferson proclaimed new conceptions of natural rights. Inspired by these new ideas of freedom, revolutions spread from America, France and England through Europe. New nations arose throughout Europe of the nineteenth century as a wave of new nationalism spilled across the Continent. The right of nationhood and self-determination was one of the new doctrines of freedom.


2010 ◽  
Vol 7 (2) ◽  
pp. 239-267 ◽  
Author(s):  
PATRICK LALLY MICHELSON

Russian public opinion in the first half of the nineteenth century was buffeted by a complex of cultural, psychological, and historiosophical dilemmas that destabilized many conventions about Russia's place in universal history. This article examines one response to these dilemmas: the Slavophile reconfiguration of Eastern Christianity as a modern religion of theocentric freedom and moral progress. Drawing upon methods of contextual analysis, the article challenges the usual scholarly treatment of Slavophile religious thought as a vehicle to address extrahistorical concerns by placing the writings of A. S. Khomiakov and I. V. Kireevskii in the discursive and ideological framework in which they originated and operated. As such, the article considers the atheistic revolution in consciousness advocated by Russian Hegelians, the Schellingian proposition that human freedom and moral advancement were dependent upon the living God, P. Ia. Chaadaev's contention that a people's religious orientation determined its historical potential, and the Slavophile appropriation of Russia's dominant confession to resolve the problem of having attained historical consciousness in an age of historical stasis.


Tact ◽  
2019 ◽  
pp. 1-11
Author(s):  
David Russell

This introductory chapter outlines some basic claims about tact, the subjects it touches upon, and the way this book is framed. In broadest terms: tact privileges encounters over knowledge, and an aesthetic of handling over more abstract conceptualization or observation—whether of people or objects. Tact can be described as a close and haptic attention to the moment, preferring a present ambivalence to a future perfection. Tact lends itself to political uses just where—in its refusal of assertion—it seems most impertinent to practical ends. It is a literary art that draws upon the particular resources of the essay as form; and it provides the grounds for a claim about the relationship between art and human freedom—an “aesthetic liberalism”—not encompassed by traditional political philosophy. Tact has its origins in a particular time and place, the British nineteenth century, but it is also a more generalizable and available style.


Author(s):  
Theodore M. Porter

This chapter evaluates the criticism of statistics. Already in the early nineteenth century, the statistical approach was attacked on the ground that mere statistical tables cannot demonstrate causality, or that mathematical probability presupposes the occurrence of events wholly by chance. The intent of these early critics was not to suggest the inadequacy of causal laws in social science, but to reject the scientific validity of statistics. The new interpretation of statistics that emerged during the 1860s and 1870s was tied to a view of society in which variation was seen as much more vital. Statistical determinism became untenable precisely when social thinkers who used numbers became unwilling to overlook the diversity of the component individuals in society, and hence denied that regularities in the collective society could justify any particular conclusions about its members. These social discussions on natural science and philosophy bore fruit in the growing interest in the analysis of variation evinced by the late-century mathematical statisticians. To be sure, Francis Galton gave little attention to the debates on human freedom, but Francis Edgeworth was closely familiar with them, and Wilhelm Lexis's important work on dispersion can only be understood in the context of this tradition.


2021 ◽  
Vol 15 ◽  
pp. 329-337
Author(s):  
Małgorzata Łoboz ◽  
Marian Ursel

The article contains an analysis and interpretation of the significance of the mountains in artistic battles with decadent moods. The man that should be regarded as a precursor of such moods is Juliusz Słowacki. He is the author of the well-known poem W Szwajcarii (In Switzerland, 1839), from which comes the passage included in the title of the article: “Za czarnych skał krawędzie” (Behind the edges of black rocks), where the lyrical protagonist is heading — seeking self-annihilation — trying to find some relief in his suffering. This is the context in which Słowacki’s passage was interpreted by Mieczysław Karłowicz — a representative of the Young Poland generation in music, one of the best known Polish composers, a photographer and mountaineer, who died in the Tatras in an avalanche in 1909. In addition to Słowacki’s piece, the authors of the article analyse also other songs by Karłowicz (which are not highly valued by musicologists), composed to words by well-known nineteenth-century Polish poets, mainly Kazimierz Przerwa-Tetmajer, a leading Polish exponent of decadentism in poetry. Karłowicz represented a neo-romantic version of modernism in music, which is why his oeuvre contains romantic analogies (emotionalism, mysticism, individualism, expression of the form), and his undoubtedly introverted and individualistic personality isolated him from generational associations already during his studies in Berlin. Nevertheless, he did identify with the Young Poland generation through a desire to achieve depression and deprivation defeating nirvana, to overcome death through the belief in the liberating power of nature. The mood of these works is marked by recurring (typically decadent) pessimism — a dominant feature of Karłowicz’s music. The authors conclude by observing that in the views of Polish modernists the mountains were a symbol of eternity and power of nature, a symbol juxtaposed with the fragility of human existence, an oasis of silence, peace and solitude, and thus human freedom. The appropriation of the mountains was tantamount to believing that pessimistic moods made it possible to achieve considerable psychological maturity.


1907 ◽  
Vol 1 (2) ◽  
pp. 330-341 ◽  
Author(s):  
William L. Penfield

The distinctive features of human progress in the nineteenth century were the advancement of natural science, discovery and invention, the growth of human freedom and political liberty, the unifying and nationalization of races into independent states and the development of the principle and the extension of the practice of international arbitration.


2013 ◽  
Vol 20 (1-2) ◽  
pp. 36-59
Author(s):  
Cornel W. du Toit

Abstract The article traces the development of causality in physical science and examines its functioning in theology, as well as its demand for a different approach to power, especially the omnipotence and omnicausality of God. The three main phases in the development of causality is briefly mentioned with special reference to some applicable notions of Hume, Newton and Kant. Some examples are given of developments that contributed to the erosion of the causality concept in the sciences during the nineteenth century. The possibility of thinking of God in a-causal terms is proposed. The idea of an omni-causal God is build upon a pre-modern monarchical view. The question whether the importance of God as an omni-causal agent forms part of our regulative thinking, is dealt with. Special attention is given to the way Karl Barth interprets our knowledge of God as well as God’s power. We take the stance that the idea of God’s omnipotence does not imply his omnicausality. This implies that he respect the freedom (autopoeticism) of nature as he respect the freedom of humans. This stance obviates the need to prove God as the magical force in or behind natural and physical events. The action of God is seen on the consequential side of events and not on its causal side.


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