Deutsche Philosophie

On the occasion of the first centenary from the publication of the first edition of "The Spirit of Utopia" (1918), this work presents a detailed interpretation of Ernst Bloch's philosophy of music from a historical and theoretical standpoint. On the one hand such work takes into account the primordial concept of utopia, and on the other hand it takes into account the prolific and elaborate constellation of entities in which the utopia itself unfolds-indeed, the utopia, taken as a concept, owes a relevant part of its theoretical inspiration and genesis to the reflections on themes of philosophy of music.

On the Philosophical Legitimateness of Heidegger’s
Language Licenses
In this article I pretend to systematize the notorious language licenses of Heigedders’
philosophical style in “Sein und Zeit” and his later works. All their main types are discussed
and illustrated by examples. On account of them I conclude the existence of an essential
correlation between Heideggers’ philosophical self-imposed tasks and the style of their textual
presentation. I enumerate 8 principal conventions of the philosophical functional writing style,
which were tacitly and universally accepted down to the late twenties of the XX-th century.
They include the structure of technical terms as language units, the manner of their introduction and usage in a text, the possible terminologization limits and so on. As a matter of fact,
all these rules were numerously and deliberately violated by Heidegger in “Sein und Zeit” and
later. We witness e.g. terminologizations by him of non-root morphemes (ausfragen, befragen,
erfragen…); creation of rootless technical terms (umhaft, Inheit…); the trespass of the prohibition of tautological assertions (Die Welt weltet, die Sprache spricht); extremely cumbrous
compound words on the very edge of the language norm (Gewissen-haben-wollen), abrupt
disregard of syntax , viz. verbal governing (Fragen nach…, Anfragen bei…). As a consummation
of all these licences, we observe numerous newly coined technical and semi-technical terms
characterized by intentionally multiple derivation, where all variants are pertinent and ought
to be grasped quasi-simultaneously (Abkünftigkeit has five derivation chains, Vorhabe has two,
vorgängig has three etc.). As a whole, all these novelties not only tend to establish a new
canon of the philosophical functional style, but induce in the reader’s mind an unprecedented
type of activity and level of reflexivity in his efforts to comprehend the text. The previously
extreme and unsurpassable antithesis f a lexical unit as being grasped by the mind in a moment
of immobile apperception, and a syntactical structure which is being understood by a thought
movement, becomes relative. The reader, therefore, has got a chance to develop an ability to
be present, to witness the activity of his own mind. Finally, this very presence (and not an
objectifying thought) discloses us the Being according Heidegger. The Being is non and cannot
become an object.


В статье систематизированы языковые новшества Хайдеггерова философского письма, которые проанализированы на примерах, и на этом основании показано, что между содержательными задачами Хайдеггера и его способом их изложения имеется закономерная взаимосвязь. Называются общепринятые в философском тексте вплоть до 1920-х гг. языковые конвенции, касающиеся устройства и способа введения и ис-пользования терминологии, а также терминологической насыщенности текста. Как оказывается, все они были серьезно нарушены в Sein und Zeit, а затем в работах позд-него периода. Хайдеггер терминологизирует некорневые морфемы, создает бескорне-вые слова (umhaft), нарушает запрет на тавтологичность суждений (die Welt weltet, die Sprache spricht), порождает чрезмерно перегруженные композиты (Gewissen-haben-wollen), обрывает отточием синтаксические конструкции управления (Fragen nach…, Anfragen bei…). Наконец, достаточно многочисленны терминологические неологизмы с намеренно многозначной деривацией, все варианты которой должны быть учтены для адекватного понимания текста (Abkünftigkeit, Vorhabe, vorgängig и др.). Вместе все эти нововведения не только претендуют на создание нового канона функционального философского стиля, но и побуждают читателя к выработке обновленного умения по-нимать текст. Релятивизируется незыблемое прежде противопоставление лексемы (в том числе термина) как схватываемой умом в неподвижности единицы языка и синтаксической конструкции как требующей движения мысли. Благодаря этому читатель получает шанс выработать способность к присутствию при деятельности своего ума, а именно это присутствие, но не предметно сфокусированная мысль, и открывает, по Хайдеггеру, нам бытие как не некий предмет.

Cuando compramos en el supermercado rara vez nos paramos a pensar que no estamos adquiriendo un objeto o producto sin más, sino un cristal solidificado de la fuerza de trabajo de otras personas. Esto, que Marx denominó el «fetichismo de la mercancía», aparece en paralelo con otro fenómeno que impregna toda la sociedad moderna, la «mistificación del capital». «¡Pon tu dinero a trabajar!, ¡haz que tu dinero trabaje para ti!» nos venden los bancos para que juguemos a ser capitalistas, como si el dinero, mágicamente, creara más dinero.

Como bien denunció Marx, la realidad capitalista es opaca: un mundo invertido y encantado. En Fetiche y mistificación capitalistas, Clara Ramas analiza hasta qué punto ambos conceptos constituyen el núcleo de la crítica de la economía política que Marx formuló en El capital. A partir de estos cimientos, Ramas propone un umbral desde el que asomarse al capitalismo y a la Modernidad, y muestra una novedosa lectura que acierta a conjurar la miopía de la ortodoxia y a comprender de un modo más fidedigno el singular quehacer filosófico y crítico de Marx.

L'azione del pensiero schopenhaueriano sulla storia della filosofia e del pensiero occidentale si potrebbe definire uno Schopenhauer-Impact: l'effetto prodotto da un meteorite caduto sulla terra, che mette fine a un'era geologica e ne inizia una nuova, instaurando nuove forme del pensiero e del filosofare. L'impatto del meteorite-Schopenhauer cambia la geologia della terra, la posizione dell'asse di senso attorno al quale ruota: il mondo non gira più in maniera ancillare, attorno alla divinità, non è guidato più da alcuna intelligenza o grazia divina, non è il frutto del cosmo, cioè dell'ordine e della bellezza, ma è scaturigine dell'oscuro caos, ruota su se stesso, attorno al proprio asse senza senso

Die Figuren der Kritik und der Umkehr: Kapitalismus, Mythos und Messianismus im Fragment Kapitalismus als Religion des jungen Walter Benjamin

In der vorliegenden Arbeit geht es um den Zusammenhang zwischen Theologie und Politik im Fragment Kapitalismus als Religion von Walter Benjamin, welches vom Herausgeber auf die Mitte des Jahres 1921 datiert wurde.

Karl Jaspers ist aufgrund der in den letzten Jahren erschienen Arbeiten und Quelleneditionen heute schon sehr gut erforscht-und entsprechende Arbei-ten schreiten auch weiter gut voran. 1 1 Leben als Grenzsituation : eine Biographie in Briefen / Karl Jaspers. Hrsg. von Matthias Bormuth.-Göttingen : Wallstein-Verlag, 2019.-318 S. ; 21 cm.-ISBN 978-3-8353-3430-4 : EUR 19.90 [#6632].-Rez.: IFB 19-3 http://informationsmittel-fuer-bibliotheken.de/showfile.php?id=9944-Karl Jaspers : Arzt, Psychologe, Phi-losoph, politischer Denker / Kurt Salamun.-Berlin ; [Heidelberg] : Metzler, 2019.-X, 157 S. ; 24 cm.-ISBN 978-3-476-04997-1 : EUR 29.99 [#6818].-Rez.: IFB 20-1 http://www.informationsmittel-fuer-bibliotheken.de/showfile.php?id=10189-Karl Jaspers und die Massenmedien : der politische Philosoph im Widerstreit der Öffentlichkeit / Jürgen Wilke.-Bremen : Edition Lumière, 2018.-153 S. : Ill. ; 22 cm.-(Presse und Geschichte-neue Beiträge ; 113).-ISBN 978-3-943245-81-3 : EUR 24.80 [#5783].-Rez.: IFB 18-1 http://informationsmittel-fuer-bibliotheken.de/showfile.php?id=8920-Existentielle Freiheit und politische Freiheit : die Freiheitsideen von Karl Jaspers und Friedrich August Hayek im Ver-gleich / Philipp Batthyány.-Berlin : Duncker & Humblot, 2019.-436 S. : Dia-gramme ; 24 cm.-(Philosophische Schriften ; 98).-ISBN 978-3-428-15744-0 : EUR 69.90 [#6728].-Eine Rezension in IFB ist vorgesehen.

In a note to G.R.S. Mead’s "Quests Old and New", where he found a section devoted to Hans Vaihinger’s main ideas, Fernando Pessoa reflects on the consequences of the fictionalist approach to both our perception of the I and the value of consciousness. These questions correspond to some statements that we find in Nietzsche’s writings, which in particular Vaihinger refers to in his Die Philosophie des Als-ob. Our aim is thus to compare Nietzsche’s and Pessoa’s view of the I and consciousness, and to deal with their psychology by making reference to Vaihinger’s fictionalism.

La “visión del mundo” (Weltanschauung) es una cuestión que ha sido pasado por alto por un gran número de investigadores en el pensamiento de Nietzsche, aunque aparece con frecuencia en sus escritos. Pocos intérpretes han tocado esta noción, y dirigen únicamente su atención en puntos muy concretos de vista, destacando algunos aspectos menos esenciales de la misma. Parece que el concepto de Weltanschauung nunca ha sido considerado como un objeto independiente dentro de la obra de Nietzsche. Este trabajo pretende elaborar un recorrido interpretativo,  resaltando su importancia y, sobre todo, el lugar que posee dentro  de  uno  de  sus  primeros  escritos, El Nacimiento de la Tragedia.

During his late period, Nietzsche is particularly concerned with the value that mankind attributes to truth. In dealing with that topic, Nietzsche is not primarly interested in the metaphysical disputes on truth, but rather in the effects that the "will to truth" has on the human being. In fact, he argues that the "faith in a value as such of truth" influenced Western culture and started the anthropological degeneration of the human type that characterizes European morality. To call into question the value of truth is therefore necessary, if one wants to help mankind to find her way in the labyrinth of nihilism.

In this new addition to Nietzsche scholarship, Gori explores the origin and aim of the philosopher's　late perspectival thought by merging the theoretical with the historical approach, with a special focus on the epistemological debate that influenced Nietzsche. As a result, the book provides a contextual reading of the issue that supports the idea that Nietzsche’s attitude in addressing the problem of truth is, in a broad sense, pragmatic.

Il pensiero prospettivistico del Nietzsche maturo sorge come reazione alla «fede in un valore metafisico e in sé della verità» che, a partire da Platone, ha animato la cultura occidentale. Agli occhi di Nietzsche, tale fede si trova all’origine del processo di degenerazione antropologica che ha caratterizzato la morale europea, ed è pertanto su di essa che occorre operare criticamente se si vuole avviare un contromovimento in grado di permettere all’umanità di orientarsi nei meandri labirintici del nichilismo. Attraverso una contestualizzazione delle riflessioni di Nietzsche sul tema del prospettivismo, il presente studio si propone di rilevare la componente pragmatista che si trova alla base di tale critica. In linea con quanto osservato da William James e condividendo molte delle istanze che il suo pragmatismo portò a maturazione, il pensiero prospettivistico di Nietzsche si presenta infatti come strategia per gestire lo svuotamento di senso della nozione di verità a cui conducono i risultati della moderna epistemologia. Esso consiste, in particolare, in una metodologia di orientamento che assume produttivamente su di sé gli spazi lasciati aperti da un sapere non più metafisico e dogmatico e che, pertanto, permette di avviare un nuovo percorso educativo per l’umanità a venire.

The paper explores the few occurrences of the expression “will to nothingness” (Wille zum Nichts) in Nietzsche’s writings, and its relationship with the notions of “will to truth” and “ascetic ideal.” Aim of this research is to show that these notions are mutually related, and that they outline the objectives of Nietzsche’s late thought. The investigation will focus in particular on the concept of “realism” that appears in Nietzsche’s late writings, and that can be interpreted as an existential
attitude towards life that contrasts pessimistic nihilism.

Tradition has considered language as a tool of knowledge. Nietzsche denies this and describes language in biological terms: language is caused by instinct and its primary function is the survival of the human animal who also determines his way of life according to linguistics (as the instinct determines the life of bees or ants). This paper intends to establish the presuppositions of the position about the origin of language that Nietzsche exposes in his work 'On Truth and Lies in a Nonmoral Sense' (1873), where it is affirmed that it is impossible for the language to have any epistemological scope because of its metaphorical character.

Hermann Schmitz ve Yeni Fenomenoloji
Ülkemizde henüz Edmund Husserl ve klasik fenomenoloji bile yeterince oturmamışken önümüzde bir de “Yeni Fenomenoloji” duruyor; fakat tempus fugit ve biz bunu yakalamak zorundayız. Dolayısıyla dünyada bugün tartışılan konuları bilmek, tanımak ve bu tartışmalara bizatihi katılmaktan başka çaremiz maalesef yoktur. Yeni Fenomenolojinin kurucusu olan Hermann Schmitz’in hiçbir yazısı ya da konuşması da henüz Türkçede bulunmuyor. Bu yüzden aşağıda çevirisini sunduğumuz bu söyleşi Türkçede bir ilktir. Daha önce yalnızca Mesut Keskin’in “Kültürün Felsefi Eleştirisi Olarak Kültür Eleştirisi” isimli yazısında ve bizim “Husserl ve Fenomenolojisi: Bir Özet” adlı çalışmamızda ismen zikredilmişti. Oysaki Hermann Schmitz duygular felsefesini tamamıyla özgün bir biçimde ve yeni baştan inşa etmiştir. Bu sebeple göz ardı edilemeyecek derecede önemlidir ve kavramsal açıdan çok büyük bir sistem tesis etmiştir. Felsefesi aynı zamanda Husserl fenomenolojisinden radikal bir kopuştur; vücudu sisteminin merkezine koyarak geliştirdiği felsefesi istem-dışı vücutsal deneyimleri ön plana çıkarmaktadır. Böylece geleneksel bilinç felsefelerinden de büyük oranda ayrılmaktadır. Umuyoruz Hermann Schmitz daha fazla göz ardı edilmez ve yeni fenomenoloji üzerine Türkçede kısa süre içinde akademik çalışmalar yapılır.

In a note to G.R.S. Mead’s Quests Old and New, where he found a section devoted to Hans Vaihinger’s main ideas, Fernando Pessoa reflects on the consequences of the fictionalist approach to both our perception of the I and the value of consciousness. These questions correspond to some statements that we find in Nietzsche’s writings, which in particular Vaihinger refers to in his Die Philosophie des Als-ob. Our aim is thus to compare Nietzsche’s and Pessoa’s view of the I and consciousness, and to deal with their psychology by making reference to Vaihinger’s fictionalism.

In his essay against Eberhard, Kant denies that there are innate concepts. Several scholars take Kant's statement at face value. They claim that Kant did not endorse concept innatism, that the categories are not innate concepts, and that Kant's views on innateness are significantly different from Leibniz's. This paper takes issue with those claims. It argues that Kant's views on the origin of intellectual concepts are remarkably similar to Leibniz's. Given two widespread notions of innateness, the dispositional notion and the input/output notion, intellectual concepts are innate for Kant no less than for Leibniz.

In a note to G.R.S. Mead’s Quests Old and New, where he found a section devoted to Hans Vaihinger’s main ideas, Fernando Pessoa reflects on the consequences of the fictionalist approach to both our perception of the I and the value of consciousness. These questions correspond to some statements that we find in Nietzsche’s writings, which in particular Vaihinger refers to in his Die Philosophie des Als-ob. Our aim is thus to compare Nietzsche’s and Pessoa’s view of the I and consciousness, and to deal with their psychology by making reference to Vaihinger’s fictionalism.

Uma questão fundamental da Ciência Lógica, especificamente, no que se refere a Doutrina do Ser, consiste na discussão de como deve ser o início da Filosofia. Para que seja aceita a proposição de que 'o Ser puro é o ponto de partida do movimento especulativo da Ciência da Lógica', é necessário considerar sua imediatidade inicial. Entretanto, não podemos pensar o Ser puro sem a relação com o processo de formação da consciência de si, descrito por Hegel na Fenomenologia do Espírito, bem como, sem o seu elemento lógico subjetivo presente na filosofia moderna, no qual a mediação reflexiva se configura numa importante e única possibilidade de sua descrição. Isto nos coloca na perspectiva de que o início da ciência deve ser tanto mediado quanto imediato e não há como compreendê-lo sem uma investigação acerca da ciência filosófica, buscando a compreensão de como a ciência se autodetermina num processo de mediação dialética, cujo ponto de partida é o vazio, ou seja, o puramente indeterminado. Decidimos então tecer algumas considerações a respeito do início da Filosofia em Hegel, analisando as características do Ser puro na relação do imediato com o mediado dentro do movimento dialético especulativo da Ciência da lógica. No que se refere ao método, optamos pelo uso do método filosófico especulativo, pois, em sintonia com Hegel, consideramos ser este o método próprio da filosofia. O método filosófico não é o da lógica antiga, o qual não vai além do conhecimento meramente

Resumen.-

Hace algún tiempo —demasiado, desde el punto de vista de los medios de comunicación de masas—, se reunieron en la que fue capital del Brasil representantes de las diversas naciones del orbe, preocupados por la salud del ámbito en que vivimos, al que se ha venido tratando con paulatino desdén y agresividad. Esta actitud, que nos tiene al borde de un colapso ecológico de inimaginable envergadura, tendría como uno de sus antecedentes inmediatos la concepción del mundo que ha imperado en la época moderna europea, la que en nuestro siglo muestra sus limitaciones, exigiendo la necesidad urgente de trascenderla. Y, en efecto, ya se han dado algunos decisivos pasos en esta dirección, a los que aludiremos brevemente.

ECole Normale Supérieure de Lyon - Site René Descartes - 15 parvis René Descartes - Les mardis de 10h30 à 12h30


Mardi 9 février (salle F008) : Charlotte Morel (CNRS, IHRIM) : Un sens moderne de la métaphore anthropologique du microcosme : le Mikrokosmos de Lotze.

Mardi 1er mars  (salle F112) : Gérard Raulet (Paris IV), Walter Benjamin, matérialisme anthropologique vs philosophie de la reconnaissance.

Mardi 8 mars (salle F112), Audrey Rieber (ENS Lyon), L'homme : animal symbolique. L'anthropologie selon Ernst Cassirer.

Mardi 22 mars (salle F112), Christian Berner (Université Paris X), L'homme et le monde. La question de l'anthropologie philosophique chez Karl Löwith (1897-1973).

Mardi 5 avril (salle F112),  Gerard Hartung (Universität Wuppertal), Perspectives actuelles : de l'anthropologie philosophique à l'anthropologie interdisciplinaire.

Mardi 26 avril (salle F120) : Karin Parienti (Universität Freiburg im Bresgau), Günther Anders: une anthropologie philosophique sous le signe de la honte, de Rembrandt à la bombe atomique.

Mardi 3 mai (salle F004), Marc de Launay (CNRS, UMR 8547), Leo Strauss : le secret d'Europe.

Mardi 17 mai (salle F004), Michel Espagne (CNRS, UMR 8547), Itinéraire d'un philosophe-anthropologue : Theodor Waitz (1821-1864).

This chapter outlines Kant’s account of empirical concept formation and discusses two objections that have been advanced against it. Kant holds that we form empirical concepts, such as colour concepts, by comparing sensory representations of individuals, identifying shared features, and abstracting from the differences between them. According to the first objection, we cannot acquire colour concepts in this way because there is no feature that all and only the instances of a given colour share and the boundary between colours is conventional. According to the second objection, assuming that all instances of a given colour share certain features, we can identify them only if we already possess a concept of that colour. None of the two objections is convincing as it stands. Kant can offer replies to both objections that are consistent with his views and with empirical evidence concerning the perception and representation of colours.