Subjectivity and Transcendence

2016 ◽  
Author(s):  
Jean Wahl
Keyword(s):  
Twentieth Century ◽  
Martin Heidegger ◽  
Emmanuel Levinas ◽  
Karl Jaspers ◽  
Gabriel Marcel ◽  
The Future ◽  
Unpublished Letter ◽  
European Philosophy ◽  
Raymond Aron ◽  
The One

Featuring replies and letters by Raymond Aron, Nikolai Berdyaev, Martin Heidegger, Karl Jaspers, Emmanuel Levinas, Gabriel Marcel, and many others, Wahl’s 1937 “Subjectivity and Transcendence” should be included among the most important debates in twentieth-century European philosophy. It is essential for understanding the secularization of Kierkegaard, and it provided a crucial forum in which to discuss and shape the future of existentialism. While revealing Jaspers’s and Heidegger’s debt to Kierkegaard, Wahl at the same time worries that any attempt to provide a philosophy of the insights that stem from Kierkegaard’s life would threaten either to fall into abstraction or to harbor implicit theological presuppositions. He also sets the stage for dialogue about the nature of transcendence by developing the concepts of “transascendence” and “transdescendence.” This chapter concludes with a previously unpublished letter Wahl wrote to Heidegger in which he provides a more detailed response to Heidegger’s contribution to the debate than the one given in “Subjectivity and Transcendence.”

scholarly journals Zagadnienie myślenia i odpowiedzialności w filozoficznej refleksji Hannah Arendt

2020 ◽  
pp. 75-89
Author(s):  
Stefan Szary
Keyword(s):  
Twentieth Century ◽  
Martin Heidegger ◽  
Emmanuel Levinas ◽  
Hannah Arendt ◽  
Karl Jaspers ◽  
Philosophical Reflection ◽  
Hans Jonas ◽  
Dramatic Character ◽  
Philosophical Interpretation ◽  
Vita Activa

The problem of responsibility became, particularly in the second half of the twentieth century, one of the most important subjects of philosophical reflection. Many thinkers, including Martin Heidegger, Emmanuel Lévinas, Karl Jaspers and Hans Jonas, expressed their views about it. The evil of totalitarian systems became the main experience triggering discussion about responsibility. The reflection included in Hannah Arendt’s works is an important voice in the debate and it remains up-to-date despite the passage of time. Arendt demonstrated the multidimensional and dramatic character of responsibility by presenting the meanings of vita contemplativa and vita activa in reference to every person’s existence. The thinker was searching for the answer to the question about the essence of responsibility. Today, she still introduces the readers of her works and the listeners of numerous interviews she gave to a more profound understanding of responsibility-related experiences. In my humble opinion, the greatest value of philosophical interpretation of Hannah Arendt’s works is the fact that they still remain constructive reflections. Their influence is not limited to shaping one’s mind only. It goes deeper and develops our attitudes, including the attitude to properly understood responsibility.

scholarly journals José Ortega y Gasset y la generación de 1911. Reflexiones en torno a la filosofía «post-neokantiana»

2017 ◽  
Vol 20 (1) ◽  
Author(s):  
Dorota Leszcyna
Keyword(s):  
Twentieth Century ◽  
Martin Heidegger ◽  
Karl Jaspers ◽  
Jose Ortega Y Gasset ◽  
Nicolai Hartmann ◽  
Siglo Xx

RESUMENEl intento del presente artículo es investigar el lugar de Ortega en el panorama del pensamiento europeo, especialmente alemán, de la primera mitad del siglo XX, utilizando uno de los conceptos fundamentales de su filosofía, es decir, el concepto de la «generación». Por tanto se defiende la tesis de que Ortega puede ser considerado como uno de los representantes de la generación post-neokantiana llamada por él mismo la generación de 1911 y que el pensamiento orteguiano se inscriba en el programa intelectual de filósofos como: Nicolai Hartmann, Heinz Heimsoeth, Karl Jaspers o Martin Heidegger. Todos estos filósofos brotan de la tradición neokantiana y la superan creando una nueva actitud filosófica centrándose en la reflexión ontológica y en el proyecto de superar el idealismo moderno.PALABRAS CLAVESORTEGA, GENERACIÓN, NEOKANTISMO, POST-NEOKANTISMO, ONTOLOGÍA, IDEALISMO ABSTRACTThe aim of this paper is to investigate the site of Ortega in the panorama of European, especially German thought, in the first half of the twentieth century, using one of the fundamental concepts of his philosophy, that is, the concept of «generation». Therefore I will defend the thesis that Ortega can be considered as one of the representatives of the post-neo-Kantian generation, called by himself the «generation of 1911» and that Ortega’s thought participates in the intellectual program of philosophers such as: Nicolai Hartmann, Heinz Heimsoeth, Karl Jaspers or Martin Heidegger. All these philosophers emerge from the neo-Kantian tradition but it overcomes, creating a new philosophical attitude, focusing on ontological reflection and on the project to overcome modern idealism.KEYWORDSORTEGA, GENERATION, NEO-KANTIANISM, POST-NEO-KANTIANISM, ONTOLOGY, IDEALISM

Caring for the World

2011 ◽  
Vol 45 ◽  
pp. 164-185
Author(s):  
Vincent Blok ◽  
Keyword(s):  
Climate Change ◽  
Twentieth Century ◽  
Natural World ◽  
Ecological Crisis ◽  
The Other ◽  
Contemporary Philosophy ◽  
The World ◽  
The Future ◽  
The Will ◽  
The One

In the twentieth century, the concept of the will appears in bad daylight. Martin Heideg-ger for instance criticizes the will as a movement of reducing otherness to sameness, dif-ference to identity. Since his diagnosis of the will, the releasement from a wilful manner of thinking and the exploration of the possibility of non-willing has become a prevalent issue in contemporary philosophy. This article questions whether this quietism is still possible in our times, were we are confronted with climate change and the future of mankind is fundamentally threatened. On the one hand, the human will to 'master‘ and 'exploit‘ the natural world can be seen as the root of the ecological crisis, as Heidegger observed. On the other hand, its current urgency forces us to evaluate the releasement of the will in contemporary philosophy. Because also Heidegger himself attempted to develop a proper concept of the will in the onset of the thirties, we start our inquiry with Heidegger‘s phenomenology of the will in the thirties. Although Heidegger was very critical about the concept of the will later on, we are not inclined to reject the concept of the will as he did eventually. In this article we show that Heidegger's criticism of the will is not phenomenologically motivated, and we will develop a proper post-Heideggerian concept of willing. Finally the question will be answerd whether this proper concept of willing can help us to find a solution for the ecological crisis.

Deleuze and Kuki: The Temporality of Eternal Return and ‘un coup de dés’

2014 ◽  
Vol 8 (1) ◽  
pp. 94-110
Author(s):  
Tatsuya Higaki
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
The Other ◽  
Western Philosophy ◽  
Eternal Return ◽  
Kyoto School ◽  
The Third ◽  
European Philosophy ◽  
The Subject ◽  
The One

Shuzo Kuki is a Japanese philosopher, belonging to the Kyoto school, who lived about a hundred years ago. He learned philosophy in Europe and developed an original theory of contingency, by accommodating the Asiatic way of thinking on the one hand, and Western philosophy (Bergson, Heidegger and neo-Kantianism) on the other. In this article, I show that we can find similarities between his theory of contingency and the philosophy of Deleuze, especially in regard to the subject of temporality and eternal return. Needless to say, the theory of the third time is a crucial theme in Difference and Repetition, and is closely related to the time of eternity, and the original or primitive contingency. Taking into consideration these aspects of time is indispensable in examining in depth the concepts of difference and virtuality. Kuki's theory of contingency, which incorporates early twentieth-century European philosophy, elucidates these concepts in an unexpected way. Therefore, my aim in this article is not to attempt a comparison between Eastern and Western thought by quoting Deleuze, but to illustrate a hidden lineage of thought, which runs from the nineteenth century (neo-Kantianism, Bergsonism, and so on) into the philosophy of virtuality of the twentieth century. This same lineage appears in Japan in Kuki's theory, and Deleuze's thought is, at least in one aspect, a modern manifestation of the same roots.

Friedrich Ludwig's ‘Musicology of the Future’: a commentary and translation

2003 ◽  
Vol 12 (2) ◽  
pp. 129-164 ◽  
Author(s):  
John Haines
Keyword(s):  
Twentieth Century ◽  
The Other ◽  
Synthetic Approach ◽  
Academic Environment ◽  
Late Medieval ◽  
Medieval Music ◽  
The Future ◽  
The One ◽  
The University ◽  
Formal Lecture

Friedrich Ludwig's appointment in medieval music at the University of Straßburg came at a crucial time for German musicology, then a new discipline in a flourishing academic environment. Upon entering his post at Straßburg in the autumn of 1905, Ludwig delivered a formal lecture, here translated, in which he outlined the goals for twentieth-century medieval musicology. While many of these goals, in particular the editing of certain theorists and late medieval repertories, have been achieved, other directions implied in Ludwig's synthetic approach have received less attention. Ludwig's own musicology was a creative combination of forces: on the one hand, a reaction to earlier French scholarship in archaeology and philology; on the other, a borrowing of recent German trends in historiography, philosophy and music. Most notable is the influence of Ranke and Hegel on Ludwig's then new concept of latent rhythm (i.e., ‘modal rhythm’) in medieval music. A century of scholarship later, Ludwig's vision for musicology as an innovative interdisciplinary conjunction has much to teach us.

scholarly journals The time of the Prophet and the future of the community: Temporalities in nineteenth and twentieth century Muslim India

2021 ◽  
pp. 0961463X2098772
Author(s):  
Margrit Pernau
Keyword(s):  
Twentieth Century ◽  
Long Poem ◽  
The Past ◽  
Catching Up ◽  
Perfect Form ◽  
Present Generation ◽  
The Future ◽  
The Difference ◽  
The One ◽  
Early Islamic

The comparison of the present to the time of the Prophet could mean very different things at different times and for different people, in spite of the finite authoritative sources, the Quran and the traditions of the Prophet. The article argues that the time of the Prophet and the comparative standard it offered not only changed depending on the concerns of the present from which the authors wrote and the future they imagined, but also affected the present and the future of each community referring to it. In the colonial contexts of the nineteenth and twentieth century, this temporal comparison met with and integrated the model of the stages of development. Comparisons with Europe, standing in for modernity, became central for the location of the community on a scale of progress, but also for attempts to change this position by catching up, educationally, economically, and politically. They went hand in hand with a strong appeal to the emotions: The successful reform of the community or nation was what would make the difference between honor, hope, and pride on the one hand and despair, humiliation, and shame on the other, and it was the responsibility of the present generation to gain or lose the future. The article investigates two comparisons of the present with the early Islamic past, Altaf Husain Hali’s Musaddas, a long poem on the Ebb and Flow of Islam (1879), and the speeches Bahadur Yar Jang delivered in Hyderabad in the 1930s and 1940s. Both, though in a noticeably different way, show a Prophetic time, which is not only situated in the past, but also the age of the most perfect form of progress ( taraqqi). Reverting to the past thus also means advancing toward the future; comparing the present to the Prophetic times is an indication how far the community is ready to face the challenges of the future.

FENOMENOLOGIA EXISTENCIAL DA MORTE: DA COMUNHÃO A ETERNIZAÇÃO DO SER AMADO

2017 ◽  
Vol 8 (18) ◽  
pp. 307
Author(s):  
Ezir George Silva ◽  
Joaquim José Jacinto Escola ◽  
Ferdinand Röhr
Keyword(s):  
Martin Heidegger ◽  
Karl Jaspers ◽  
Gabriel Marcel

A proposta inscreve-se nos debates sobre Filosofia, Ciências da Religião e Formação Humana. Seu objetivo é analisar, à luz das contribuições Filosóficas e Metafísicas de Gabriel Marcel, o modo como a Fenomenologia existencial da morte se desvela entre a comunhão e a eternização do ser amado. Neste sentido, procuramos problematizar as diferenças entre as concepções de Martin Heidegger e Karl Jaspers, por compreender que elas representam as reflexões que reconhecem o conceito de transcendência como o princípio que caracteriza a vida humana e suas respectivas relações numa determinada época. Trataremos sobre a metafísica da morte, da decisão existencial à eternização do ser, o fascínio da morte, o “ser-para-a-morte”, em Martin Heidegger, da minha morte à tua morte. Falaremos sobre a morte como situação-limite, em Karl Jaspers, a morte do ser amado. Veremos como a meditação sobre a morte dos seres que amamos abre, definitivamente, a grande via que permite a compreensão deste mistério em Marcel, enquanto fulcro existencial e fundamento daquilo que o Ser é no mais íntimo de sua condição humana. Pretendemos por um lado, interrogar sobre as diversas concepções acerca da morte e, por outro lado, equacionar as possibilidades da busca por um sentido formativo para existência humana. Recorremos a estas inquietações, no âmbito de uma sociedade marcada pelo primado da cultura da barbárie sobre o humano e da reprodução de saberes sobre o pensar e o fazer sócio-religioso.

Reminiscing the past, pointing to the future: immigrant memoirs from the early- twentieth-century United States

2020 ◽  
Vol 34 (1) ◽  
pp. 127-146
Author(s):  
Anita Jarczok
Keyword(s):  
United States ◽  
Twentieth Century ◽  
The Other ◽  
The Past ◽  
Other Hand ◽  
Early Twentieth Century ◽  
The Future ◽  
American Society ◽  
The One

The aim of this article is to demonstrate that memoirs, which are usually examined in terms of their connection to the past, are often oriented towards the future. Using immigrant memoirs from the early twentieth century United States, this essay shows that immigrant authors wrote their memoirs with a specific audience in mind, an audience they believed they can instruct. One the one hand, immigrants addressed American citizens, and wanting to gain their sympathy, they described the difficulties of the immigrant life. On the other hand, they wrote for their fellow immigrants to show them that determination pays off and one can have a comfortable, or even successful, life in a new country. Their aim was to envision and promote a better future for the American society, a future based on tolerance and equality.

Alkohol im Tank – Bio-Kraftstoffe und die Grenzen moderner Mobilität

2004 ◽  
Vol 34 (136) ◽  
pp. 455-468
Author(s):  
Hartwig Berger
Keyword(s):  
Third World ◽  
Fossil Fuel ◽  
Energy Resources ◽  
The Third ◽  
Political Conflicts ◽  
The Future ◽  
Long Time ◽  
Food Market ◽  
The One ◽  
The Third World

The article discusses the future of mobility in the light of energy resources. Fossil fuel will not be available for a long time - not to mention its growing environmental and political conflicts. In analysing the potential of biofuel it is argued that the high demands of modern mobility can hardly be fulfilled in the future. Furthermore, the change into using biofuel will probably lead to increasing conflicts between the fuel market and the food market, as well as to conflicts with regional agricultural networks in the third world. Petrol imperialism might be replaced by bio imperialism. Therefore, mobility on a solar base pursues a double strategy of raising efficiency on the one hand and strongly reducing mobility itself on the other.

Revaluations through Dance: Friedrich Nietzsche's Thought in Isadora Duncan's Speech The Dance of the Future

2019 ◽  
Vol 37 (2) ◽  
pp. 206-219
Author(s):  
Meindert E. Peters
Keyword(s):  
Twentieth Century ◽  
The Body ◽  
Eternal Recurrence ◽  
Early Twentieth Century ◽  
Starting Point ◽  
The Future ◽  
The Mind

Friedrich Nietzsche's influence on Isadora Duncan's work, in particular his idea of the Dionysian, has been widely discussed, especially in regard to her later work. What has been left underdeveloped in critical examinations of her work, however, is his influence on her earlier choreographic work, which she defended in a famous speech held in 1903 called The Dance of the Future. While commentators often describe this speech as ‘Nietzschean’, Duncan's autobiography suggests that she only studied Nietzsche's work after this speech. I take this incongruity as a starting point to explore the connections between her speech and Nietzsche's work, in particular his Thus Spoke Zarathustra. I argue that in subject and language Duncan's speech resembles Nietzsche's in important ways. This article will draw attention to the ways in which Duncan takes her cues from Nietzsche in bringing together seemingly conflicting ideas of religion and an overturning of morality; Nietzsche's notion of eternal recurrence and the teleology present in his idea of the Übermensch; and a renegotiation of the body's relation to the mind. In doing so, this article contributes not only to scholarship on Duncan's early work but also to discussions of Nietzsche's reception in the early twentieth century. Moreover, the importance Duncan ascribes to the body in dance and expression also asks for a new understanding of Nietzsche's own way of expressing his philosophy.

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