scholarly journals Den billedlige vending

2012 ◽  
Vol 27 (68) ◽  
Author(s):  
W.J.T. Mitchell

W.J.T. Mitchell: "Den billedlige vending"AbstractW.J.T. Mitchell: “The Pictorial Turn”Taking as a point of departure Richard Rorty’s idea of the history of philosophy as a series of “turns”, Mitchell’s essay from 1992 argues that the so-called ‘linguistic turn’, predominant in the 20th century, has been superseded by a ‘pictorial turn’. The essay thus, in Mitchells own words, “looks at the way modern thought has reoriented itself around visual paradigms that seem to threathen and overwhelm any possibility of discursive mastery.” Analysing theories by e.g. Panofsky and Althusser, the essay “looks at pictures ‘in theory’ – and at theory in itself as a form ofpicturing”.

Author(s):  
Anik Waldow

From within the philosophy of history and history of science alike, attention has been paid to Herder’s naturalist commitment and especially to the way in which his interest in medicine, anatomy, and biology facilitates philosophically significant notions of force, organism, and life. As such, Herder’s contribution is taken to be part of a wider eighteenth-century effort to move beyond Newtonian mechanism and the scientific models to which it gives rise. In this scholarship, Herder’s hermeneutic philosophy—as it grows out of his engagement with poetry, drama, and both literary translation and literary documentation projects—has received less attention. Taking as its point of departure Herder’s early work, this chapter proposes that, in his work on literature, Herder formulates an anthropologically sensitive approach to the human sciences that has still not received the attention it deserves.


Author(s):  
Alexander V. Koltsov ◽  

The paper is an attempt to narrow down the notion of spiritual crisis which is now widely applied in research on history of culture of the 19th–20th centuries, with respect to history of German philosophy and observation of modern reli­giosity. The shift from the history of philosophy to the religious context is ful­filled through analysis of texts of two religious thinkers, A. Reinach and S. Frank, whose thought clearly demonstrates strong interconnection between the both fields. Analysis of contemporary studies on history of phenomenological philos­ophy (C. Möckel and W. Gleixner) lets firstly observe ways of application of Koselleck’s notion of crisis to investigations in the history of philosophy. Sec­ondly it discovers two possibilities of philosophical contextualization of the con­cept of spiritual crisis – on the one hand, as a constituent rhetorical element of the philosophical statement (Möckel), on the other hand, as a term which de­scribes the uniqueness of an intellectual situation of the beginning of the 20thcentury (Gleixner). Then these aspects of the rhetoric of crisis are applied to reli­gious philosophy of Reinach and Frank, what leads to interpretation of their works as a particular statement discovering the divine (or the holy) as a new cat­egory of religious consciousness.


Slovo ◽  
2020 ◽  
Vol How to think of literary... (Varia) ◽  
Author(s):  
Tomasz Krupa

International audience The case of Sorana Gurian (1913‑1956) allows to examine the situation of multiple exclusion in the 20th century European society: she is a Jewish woman, a stranger accused of espionage and collaboration and her body, disabled and affected by cancer, becomes the main culprit of this plural banishment. The author is a tragic figure: not only because of her life, but also due to the oblivion that her oeuvre fell into – yet original and contemporarily recognized – counting six volumes in French and Romanian and dozens of press publications. In the paper, I propose to read chosen literary chronicles commenting on two Gurian’s editions published in Romania in 1945‑1946 – Zilele nu se întorc niciodată [Days that never return] and Întâmplări între amurg și noapte [Adventures between twilight and night]. These chronicles show the way in which the Other was perceived, in this case – a woman writer, a disabled woman or a Jewish woman in the 20th century. Such perspective aims to show the non‑ aesthetic conditions (gender, corporality, social class, political convictions, ethnic origin, etc.) which have determined Gurian’s appearance and disappearance in the literary scene, and which still influence the way of perceiving her texts in Romania. At the end of this study, I reflect on the possibility of rehabilitating this figure in the history of European literature, that could renew the Romanian literary canon of the 20th century, in which women writers haven’t still found their place. Le cas de Sorana Gurian (1913-1956) permet d’examiner la situation d’une multiple exclusion au sein de la société européenne du xxe siècle : elle est à la fois femme, juive et étrangère, accusée d’espionnage et de collaboration, et son corps, handicapé et touché par le cancer, devient le principal coupable de ce bannissement pluriel. L’auteure est une figure tragique : non seulement par sa vie, mais aussi par l’oubli dans lequel est tombée son œuvre – pourtant originale et reconnue à l’époque –, comptant six volumes en roumain et en français et des dizaines de publications dans la presse. Dans le présent article, je propose une lecture de quelques chroniques littéraires portant sur deux éditions de Gurian parues en Roumanie en 1945-1946 : Zilele nu se întorc niciodată [Les jours ne reviennent jamais] et Întâmplări între amurg și noapte [Aventures entre crépuscule et nuit], qui témoignent de la manière dont on percevait l’Autre, en l’occurrence une femme écrivain, une femme infirme ou bien une femme d’origine juive au xxe siècle. Cette perspective a pour but de montrer les conditionnements autres qu’esthétiques (genre, corporalité, classe sociale, convictions politiques, origine ethnique, etc.) qui ont déterminé l’apparition et la disparition de Gurian sur la scène littéraire, et qui influencent toujours la manière de percevoir ses textes en Roumanie. À la fin de cette étude, je réfléchis à la possibilité de réhabiliter cette figure dans l’histoire de la littérature européenne, ce qui pourrait permettre de rediscuter le canon littéraire roumain du xxe siècle, où les femmes écrivains ne trouvent toujours pas leur place. Przypadek Sorany Gurian (1913‑1956) pozwala zbadać sytuację wielokrotnego wykluczenia w xx‑wiecznym społeczeństwie europejskim: jest ona jednocześnie kobietą, Żydówką, obcą, oskarżoną o szpiegostwo i kolaborację, zaś jej ciało, niepełnosprawne i chore na raka, staje się głównym winowajcą tego mnogiego wygnania. Autorka jest postacią tragiczną nie tylko ze względu na jej życie, lecz również ze względu na zapomnienie, w jakie popadła jej oryginalna i uznana przez współczesnych twórczość, na którą składają się sześć wydań w językach francuskim i rumuńskim oraz dziesiątki publikacji w prasie. W niniejszym artykule odczytuję wybrane kroniki literackie komentujące dwa teksty opublikowane przez Gurian w Rumunii w latach 1945‑1946 – Zilele nu se întorc niciodată [Dni nigdy nie powracają] oraz Întâmplări între amurg și noapte [Zdarzenia między zmierzchem a nocą]. Kroniki te pokazują bowiem, w jaki sposób postrzegano Innego, w tym przypadku – pisarkę, niepełnosprawną kobietę czy Żydówkę w xx wieku. Ta perspektywa ma na celu wskazać uwarunkowania nie‑ estetyczne (płeć, cielesność, klasa społeczna, poglądy polityczne, pochodzenie etniczne itd.), które zdecydowały o pojawieniu i zniknięciu Gurian na scenie literackiej, a które ciągle określają postrzeganie jej tekstów w Rumunii. Na końcu tego studium zastanawiam się nad możliwością rehabilitacji tej postaci w historii literatury europejskiej, co mogłoby z kolei przyczynić się do odnowienia rumuńskiego kanonu literackiego xx wieku, w którym nadal nie ma miejsca dla pisarek. Cazul Soranei Gurian (1913‑1956) ilustrează situația unei excluderi din considerențe multiple în societatea europeană din secolul xx‑lea. Fiind femeie, evreică și străină, acuzată de spionaj și de colaborare, trupul său, cu handicap și atins de cancer, devine principalul vinovat al acestei exilări plurale. Autorea este un personaj tragic: nu numai din cauza vieții sale, ci și din cauza uitării în care a căzut opera sa, totuși originală și recunoscută de către contemporanii ei, compusă din șase volume în limba franceză și în română, precum și de zeci de publicații în presă. În acest articol, propun o lectură a unor cronici literare privind cele două ediții ale Soranei Gurian publicate în România în anii 1945‑1946 – Zilele nu se întorc niciodată și Aventuri între amurg și noapte. Aceste cronici reflectă modul în care se percepe Celălalt, în acest caz – o scriitoare, o femeie cu handicap, o evreică în contextul secolului xx. Această perspectivă are să identifice diferite condiționări (gen, corporalitate, clasă socială, convingeri politice, etnie șamd), care au determinat atît apariția, cît și dispariția lui Gurian de pe scenă literară și care încă înfluențează modul de percepere al textelor sale în România. La sfîrșitul acestui studiu, propun o reflecție asupra posibilității de reabilitare a acestei figuri în istoria literaturii europene, ceea ce ar putea conduce la rediscutarea canonului literar românesc al secolului xx, unde scriitoarele încă nu‑și găsesc locul.


2021 ◽  
Vol 76 (4) ◽  
pp. 1331-1362
Author(s):  
Alexander Maar

Father Frederick Copleston is best known for his carefully crafted works History of Philosophy and Thomas Aquinas. Copleston’s most notable metaphysical thesis is his interpretation of the argument from contingency, which he sees as the superior choice for theists. He draws on Aquinas and distinguishes between causa fieri and causa esse to argue that God is a higher order (vertical) cause of contingent causal series (horizontal). Copleston presents God not as a temporal first cause, but an ontologically ultimate cause necessary to explain a contingent universe. His contribution changed the way we read Aquinas. Copleston’s willingness to debate his thesis with different philosophical perspectives is illustrated by his acceptance to discuss God’s existence with Bertrand Russell, in 1948. This BBC radio debate epitomises the dispute between theists and atheists from the 1940s onwards. I undertake to expound and comment Copleston’s contribution to metaphysics, present relevant parts of the debate and provide criticism.


SATS ◽  
2020 ◽  
Vol 20 (2) ◽  
pp. 97-116
Author(s):  
Paolo Parrini

AbstractToday’s critical state of philosophy is examined by considering two of its aspects: the way in which philosophy presently is ever more typically practised (increasing professionalism and specialisation) and the new challenges it has to face to keep up with the changed scientific, and more generally cultural and social context. The essay outlines some prospects of progress in the light of those which still now can be considered the proper tasks of philosophical inquiry. Such tasks are singled out through an historical survey of the original characters of philosophy and an appraisal of its theoretical motivations. The importance of the history of philosophy and the necessity of achieving a virtuous relation among the various philosophical disciplines are stressed to contrast the dangers of excess specialisation and professionalism.


DoisPontos ◽  
2005 ◽  
Vol 2 (2) ◽  
Author(s):  
Mario Ariel González Porta

A filosofia alemã do século XIX posterior a Hegel está bastante estudada em três direções. A primeira, que surge da luta entre hegelianos de esquerda e direita, acaba por conduzir ao materialismo e ao marxismo; a segunda, que se expressa na vertente irracionalista e anti-sistemática, passa por Schopenhauer, Kierkegaard e Nietzsche; a terceira é constituída pelo neo-kantismo e suas derivações, cuja versão oficial teria suas raízes fincadas pelo famoso discurso inaugural de Zeller e pelo livro de Otto Liebmann, que deram o impulso ao movimento “Zurück zu Kant”. Em tal visão de conjunto, o grande ausente é um movimento contínuo, ainda quando irregular e multifacetado, que terminará conduzindo à filosofia contemporânea. Este movimento tem em Trendelenburg uma figura chave. É com suas “Investigações Lógicas” que se inicia a reformulação das relações entre filosofia e ciência e, neste sentido, o verdadeiro retorno a Kant. O fato de sua obra principal ter exatamente o mesmo nome que a coleção de ensaios temáticos de Frege, a obra de ruptura de Husserl e as dissertações de doutorado de Cohen, Dilthey e Brentano significa algo mais que curiosas coincidências. “Zurück zu Kant” (Adolf Trendelenburg the overcoming of idealism and the roots of contemporary philosophy) Abstract Considering history of philosophy as a whole, the two main traditions of thought from the 20th century (analytic and phenomenological-hermeneutic) can be regarded as being variants of one same fundamental turn. This systematic relation is connected to a common historical root. To highlight it implies to review the ideas that are deeply in the basis of the historiography of the German thought in the 19th century. Beyond names, problems and theses that may appear to have at first sight no relationship whatsoever, we can notice a continuous unitary development that has not yet received all the attention it deserves. In this movement, Adolf Trendelenburg stands out, once the beginners of both the abovementioned traditions and of neokantianism (Frege, Brentano, Dilthey and Cohen) received a decisive impulse from his reflections.


Philosophy ◽  
1958 ◽  
Vol 33 (126) ◽  
pp. 193-220
Author(s):  
Morris Lazerowitz

Occasionally there has appeared in the history of philosophy a thinker who has become aware of the chaotic condition of philosophy and of the intellectual anarchy that exists in all of its branches, and has attempted to remedy the situation. Descartes cast about for a guiding principle, a compass which would show him the way through the treacherous terrain of philosophy. As is well known he devised the method of systematic doubt, by means of which he hoped to discover an axiom on which he could securely erect a system of basic and reassuring beliefs. Leibniz had before his mind the notion of an ideal language which would by calculation solve problems with certainty. With this he thought we “should be able to reason in metaphysics and morals in much the same way as in geometry and analysis.” Descartes' attempt was a failure; and nothing came of Leibniz's ideal, even with the development of modern symbolic logic. Russell's claim that “logic is the essence of philosophy” frightened many philosophers and gave new hope to others; but his claim was as empty as the proverbial political promise. With G. E. Moore we have a further attempt to introduce sobriety and certainty into philosophy and to make fruitful research possible in it. He has made prominent a method for obtaining results in philosophy; and he has also formulated a philosophical platform, i.e., set out a list of Common-sense propositions which he says are known to be true by everyone, philosopher as well as non-philosopher, and are not, therefore, open to debate. The method, which he used extensively and with great skill, is the method of analysing concepts.


2006 ◽  
Vol 49 (2) ◽  
pp. 387-402 ◽  
Author(s):  
CHRISTOPHER BROOKE

In the middle of the seventeenth century, scholarship on ancient Stoicism generally understood it to be a form of theism. By the middle of the eighteenth century, Stoicism was widely (though not universally) reckoned a variety of atheism, both by its critics and by those more favourably disposed to its claims. This article describes this transition, the catalyst for which was the controversy surrounding Spinoza's philosophy, and which was shaped above all by contemporary transformations in the historiography of philosophy. Particular attention is paid to the roles in this story played by Thomas Gataker, Ralph Cudworth, J. F. Buddeus, Jean Barbeyrac, and J. L. Mosheim, whose contributions collectively helped to shape the way in which Stoicism was presented in two of the leading reference works of the Enlightenment, J. J. Brucker's Critical History of Philosophy and the Encyclopédie of Diderot and d'Alembert.


Author(s):  
Georgy S. Levit ◽  
◽  
Uwe Hossfeld ◽  

Theodor Ziehen was a prominent German psychiatrist and psychologist and a marginal philosopher of the first half of the 20th century who developed an exotic subjective-idealistic theory based on quasi-empirical psychological arguments. Although Ziehen was seen by contemporaries (most prominently by Vladimir Lenin) as a representative of the same philosophical current (empirio-criticism) as Mach and Avenarius, he never achieved their prominence in the history of philosophy. At the same time, Ziehen’s philosophy became influential in German biology, first of all, due to his direct and very strong impact on Bernhard Rensch. Rensch, in his turn, was the most significant figure on the international scene of what is known as the Modern Evolutionary Synthesis in biology. Rensch was not the only biologist influenced by Ziehen’s ideas. Ziehen had some communication with the “German Darwin” Ernst Haeckel and played a prominent role in the concept of the founder of biological systematics Willi Hennig. How to explain Ziehen’s prominent place in the history of evolutionary biology, despite his obscurity in the history of philosophy? Our hypothesis is that Ziehen became a visible figure in evolutionary theory because of the monistic bias in German biology. Ziehen’s epistemology appeared to be compatible with evolutionary monism and was developed by a practicing psychiatrist therefore obtaining a character of a quasi-experimental doctrine.


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