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Artykuły w czasopismach na temat "German philosophy and sociology / 20th century / Criticism"
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Goto, Tommy Akira. "A (re)constituição da Psicologia Fenomenológica em Edmund Husserl". PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 14, nr 1 (2008): 137–38. http://dx.doi.org/10.18065/rag.2008v14n1.20.
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The German philosopher Edmund Husserl (1859-1938), founding father of Phenomenology, was one of the most prominent thinkers of the 20th century, who not only influenced the philosophical trends of his time but also the sciences in general. Nevertheless, psychology was the science which strongly had direct influence of phenomenology which, in its turn, provided the possibility of developing a phenomenological psychology. The aim of this thesis is to (re)constitute, from a historical-critical point of view, the conception of phenomenological psychology in Husserls last work: The Crisis of European Sciences and the Transcendental Phenomenology (Die Krisis der europäischen Wissenchaften und die transzendentale Phänomenologie. Eine Einleitung in die phänomenologische Philosophie). At present, psychologists are developing a large number of versions of phenomenological psychology, particularly in Brazil; however, none of them have rigorously been based on Husserls concepts. Thus, in order to have an understanding of what constitutes to Husserl a phenomenological psychology, we present, to start with, a brief introduction to the transcendental phenomenology, explaining the variations of the phenomenological method (i. e. phenomenological levels). After that, we point out the most meaningful aspects of Husserls last piece of writing, concentrating our efforts on the revelation the philosopher makes concerning a crisis of the sciences and of reason, as well as his phenomenological criticism on epistemology of Psychology. At last, following Husserls analyses of phenomenology and psychology, we conclude that the conception of phenomenological psychology will constitute a universal science of human beings whose object of study is the animistic being. This science will have basic functions such as: a) the rebuilding of the scientific psychology and the explanation of the psychological concepts; b) the constitution of a universal science of the psychic; c) the description of the intentional experiences and d) be a propaedeutic discipline for the transcendental phenomenology. For Husserl, the authentic and genuine conception of the phenomenological psychology is important to the psychologists since that it is through the development of this discipline that they will recover the subjectivity as the original source of human life and its correlation with the world-life.
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Shevtsov, Aleksandr. "The Philosophy of Gustav Teichmüller and His Treatise “On the Immortality of the Soul” (Dedicated to the 190th Anniversary of the Thinker’s Birth)". Voprosy Filosofii, nr 4 (kwiecień 2024): 158–67. http://dx.doi.org/10.21146/0042-8744-2024-4-158-167.
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The article discusses the philosophical concept of the German thinker of the second half of the 19th century Gustav Teichmüller (1832–1888), professor at the University of Dorpat. As a result of a comprehensive study of the treatise On the Immortality of the Soul (1874) by Gustav Teichmüller, the author of this article came to the conclusion that Teichmuller’s philosophy is a variant of criticism. According to Teichmüller, the treatise was supposed to crown by itself a long philosophical tradition of writing treatises on this topic. The philosophy of Teichmüller, expanded by him in this treatise, is shown in the context of critical reading of prominent thinkers of the past, his ideological predecessors, philosophers of the century of the German Enlightenment and representatives of critical philosophy, such as Moses Mendelssohn, Immanuel Kant, Ludwig Heinrich von Jakob. The study of Teichmüller’s ideas was also carried out in the two paragraphs he added to the second edition (1878) in the context of his criticism of idealism and positivism. The final point of consideration of Teichmüller’s philosophy in this article is the demonstration of a certain translation of the ideas of German philosophy on Russian philosophical soil, as well as the creative processing and assimilation of Teichmüller’s ideas in the history of Russian philosophy of the 20th century. The author also examines the relationship of Teichmüller’s philosophical heritage to the logical and epistemological trend in the history of philosophy.
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Robic, Marie-Claire. "Friedrich Ratzel, géographie et sciences sociales en France (1890–1918) – Centralité et distanciations". Geographica Helvetica 78, nr 1 (17.03.2023): 157–67. http://dx.doi.org/10.5194/gh-78-157-2023.
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Abstract. The reception of Ratzel at the turn of the 20th century coincides with the rise of an academic geography supported by the republican regime and the internationally leading reputation of German geography. But, since the defeat of 1870, French science was driven by the “German challenge”, and the promotion of the social sciences fuelled competition between specialists. Ratzel's reception is characterised by its size, the notoriety of the reviewers and the variety of disciplines concerned. Analysis of the uses and especially of the modes of translation and disciplinary labelling reveals both the ambivalences of the criticism against Ratzel and the contrasting strategies mobilized, according to whether it is a question of founding a modern geography, writing a national geography, or imposing sociology as the master science. Positions then radicalise, accentuating criticism of a science in tune with the Reich's politics and culminating in wartime with the resemantization of the notion of Raum.
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Levit, Georgy S., i Uwe Hossfeld. "Biology and panpsychism: German evolutionists and a philosopher Theodor Ziehen (1862–1950)". Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 36, nr 2 (2020): 240–53. http://dx.doi.org/10.21638/spbu17.2020.203.
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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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Lunev-Korobskii, O. A. "Philosophy of J. Wahl as an independent phenomenon and as an interpretation of Hegel’s philosophy". Siberian Journal of Philosophy 21, nr 2 (21.12.2023): 113–32. http://dx.doi.org/10.25205/2541-7517-2023-21-2-113-132.
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The article is aimed at comprehending the perception of J. Wahl’s philosophy in Russia. The central role is assigned to the notion of “unhappy consciousness” in Hegel’s “The Phenomenology of Spirit” and to the interpretation of this notion in J. Wahl’s philosophy. The analysis of Russian–language studies dealing with his philosophy allows to outline two primary strands of engagement with it: within the framework of “French Neo–Hegelianism”, and within the framework of existentialism. Th e need to renounce this established characteristic of his philosophy is shown. Two arguments are stated in favour of this, conceptual and substantial. As for the former, the restriction of J. Wahl’s philosophy to the two aforementioned frameworks narrows the real horizons of his research. For the latter, the “unhappy consciousness” in J. Wahl’s philosophy besides the tragic–religious interpretation of Hegel’s ideas also contains pluralistic criticism of Hegel’s “monism” as a part of J. Wahl’s own philosophical project of “metaphysical empiricism”. It is argued that treating the entire corpus of J. Wahl’s writings will allow for a more thorough insight into the history of 20th century French philosophy, in particular “French Neo–Hegelianism” and the Franco-German debates concerning phenomenology and existentialism.
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Kryshtop, Ludmila E., i Mohammad Malla. "Spinoza in the Light of Classical and Contemporary Western Philosophy". RUDN Journal of Philosophy 26, nr 2 (30.06.2022): 402–17. http://dx.doi.org/10.22363/2313-2302-2022-26-2-402-417.
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The article concerns the main lines of reception of the philosophical ideas of B. Spinoza. Estimates of the work of this thinker, his role and importance have undergone significant changes in the course of the development of Western European and Russian philosophical thought. It focuses on the study of the transformations occurred in the approach and nature of evaluations of the main philosophical ideas of Spinoza in the Western European philosophical space, primarily in Germany and France. At the same time, we can state that the peak of interest in the philosophy of Spinoza in these national traditions seriously diverges in time. Initially, we can talk about the predominance of interest in Spinoza’s philosophy on the part of German-speaking thinkers. For a long time, Spinoza’s philosophy was characterized as atheistic and, in connection with this, was subjected to fierce criticism. It is the German enlighteners who are credited with reviving interest in Spinoza’s philosophy at a new level. At the same time, the philosophical views of this thinker not only cease to be assessed as atheistic, but are sometimes perceived in the exact opposite way - as imbued with genuine religious faith. F. Schleiermacher can be considered here as a striking example of such an approach to Spinoza’s philosophy. In the future, interest in Spinoza’s philosophy was maintained in the German-speaking philosophical space due to the reception of his ideas by Hegel, Feuerbach, and Neo-Kantians. In French-language philosophy, interest in Spinoza wakes up much later - in the middle-second half of the 20th century, which is associated primarily with such name as Deleuze. However, this “French Renaissance” of Spinoza’s philosophy can be considered as no less significant than the Renaissance of the age of German Enlightenment. It was “French Spinozism” that brought the study of Spinoza’s philosophy to the international level, significantly expanding their conceptual framework.
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Valčo, Michal, Daniel Slivka, Katarina Valčova, Nina I. Kryukova, Dinara G. Vasbieva i Elmira R. Khairullina. "Samuel Štefan Osusky’s Theological-Prophetic Criticism of War and Totalitarianism". Bogoslovni vestnik 79, nr 3 (2019): 765–85. http://dx.doi.org/10.34291/bv2019/03/valco.
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: This article analyzes the thought legacy of Samuel Štefan Osuský (1888–1975), a famous Slovak philosopher and theologian, pertaining to his fight against totalitarianism and war. Having lived during arguably the most difficult period of (Czecho-)Slovak history, which included the two world wars, the emergence of independent Czechoslovakia in 1918, its fateful, forceful split by Nazi Germany in 1939, followed by its reestablishment after WWII in 1945, only to be afflicted again by a new kind of totalitarianism on the left, it is no surprise that Osuský aimed his philosophical and theological criticism especially at the two great human ideologies of the 20th century – Fascism (including its German, racial version, Nazism, which he preferred to call ›Hitlerism‹), and Communism (above all in its historical shape of Stalinist Bolshevism). After exploring the human predicament in ›boundary situations,‹ i.e. situations of ultimate anxiety, despair but also hope and trust, religious motives seemed to gain the upper hand, according to Osuský. As a ›rational theist,‹ he attempted to draw from theology, philosophy and science as complementary sources of wisdom combining them in his struggle to find satisfying insights for larger questions of meaning. Osusky’s ideas in his book War and Religion (1916) and article The Philosophy of Bolshevism, Fascism, and Hitlerism (1937) manifest the much-needed prophetic insight that has the potential to enlighten our own struggle against the creeping forces of totalitarianism, right and left that seek to engulf our societies today.
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Kibenko, Elina. "Actualization of the Problem of Solitude in 19th and 20th-century Philosophy". NaUKMA Research Papers in Philosophy and Religious Studies, nr 9-10 (20.01.2023): 49–59. http://dx.doi.org/10.18523/2617-1678.2022.9-10.49-59.
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The vast majority of current scientific research devoted to the phenomenon of solitude is performed within the framework of psychology, sociology, and literary criticism. However, these inquiries deal with specific manifestations of the multidimensional phenomenon of solitude, eliminating its nature and fundamental philosophical and anthropological essence, which is hidden behind secondary layers of empirics. The task of this investigation is to consider the phenomenon of solitude among representatives of the world’s philosophical thought of modern times, in whose teachings it has received the fullest expression, in particular among representatives of existentialism, philosophy of life, phenomenology, and psychodynamic theory, including K. Jaspers, N. Berdyaev, M. Buber, M. Heidegger, E. Levinas. Despite the noticeable outburst of engagement with the phenomenon of solitude in the philosophy in the mid 19th – mid 20th centuries, interest in it did not disappear, as evidenced by current works designed to bridge the gap identified by predecessors. Despite the differences in views on the nature of solitude and its impact on the personality, as well as on the moment when a person encounters their solitude, these thinkers have something in common – they all necessarily consider solitude through the lens of the Other (be it a specific individual or a whole society) and recognize it a necessary condition for both true knowledge of things and self-knowledge. Regarding the discrepancies in views on solitude, they may be caused by the “terminological chaos” that still prevails when considering this issue. The terms “seclusion”, “alienation”, “isolation”, “loneliness”, and actually “solitude” are used to denote various manifestations of this phenomenon, often without distinguishing them; classifications of solitude are built through descriptive definitions. The lack of clarity should be overcome by distinguishing related but different concepts and developing a unified approach to the relationship between the essence of the concept and its various lexical expressions. Such a clarification is achieved in this article by identifying commonalities and indicating differences in the works of modern philosophers, who were most interested in the phenomenon of solitude, assigning it an important place in their own philosophical explorations.
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Mitlyanskaya, Maria. "Rectorship of Martin Heidegger: Historical and Philosophical Analysis". Ideas and Ideals 12, nr 3-1 (23.09.2020): 121–33. http://dx.doi.org/10.17212/2075-0862-2020-12.3.1-121-133.
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The idea of reorganizing a German university was revealed in the correspondence of the young Martin Heidegger and his friend Karl Jaspers. Prominent thinkers critically analyze the contribution of contemporaries and representatives of the previous generation of scientists and philosophers. Ambitious and confident in their abilities, they hatched a plan, as it seemed to them, for the most important mission: the revival of the spirit of genuine philosophy within the walls of German universities. Repeatedly emphasized in their correspondence in the 1920s - such a high goal will require the reduction of professors of philosophy and "cleansing" of universities from the prospering mediocrity. Despite spiritual aspirations, these philosophers were aware of the need for career growth. Without a proper position, it was impossible to, at least, make any changes in the current system of higher German education and academic philosophy. The author of this article believes that the same thoughts of Heidegger lay at the basis of the ideas expressed in correspondence with Jaspers and in the decision to accept the post of the rector of the University of Freiburg, which played a fatal role in his biography. The period of the duties of the rector Martin Heidegger is covered by the so-called «Black Notebooks». The author of the article departs from the widely used biographical approach in favor of a historical and philosophical analysis of passages of that creation time. The main objective of this work is to identify the basic categories of the being-historical concept of M. Heidegger, manifested in criticism of the academic university philosophy of German universities at the beginning of the 20th century. The philosophy of being history is first touched upon in the aforementioned Black Notebooks. In the volumes of the collected works “Beiträge zur Philosophie”, “Das Ereignis”, “Die Geschichte des Seyns”, addressed by the author of the article, the main part of the being-historical concept is revealed. The leading research method is historical philosophical, which determines the relationship between the fundamental ontological intuitions of the German master and his analysis of factuality, in particular, criticism of German university philosophy. In the framework of this article, the historical philosophical method includes the hermeneutical method, which is necessary when working with the specific language of Heidegger's works, which requires a thorough interpretation.
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Mikhailovsky, Alexander V. "Criticism of “Technotronic Civilization” by Piama Gaidenko in the Aspect of Kulturkritik". Voprosy Filosofii, nr 7 (2023): 6–12. http://dx.doi.org/10.21146/0042-8744-2023-7-6-12.
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Piama Pavlovna Gaidenko is most often referred to as a brilliant historian of philosophy, the author of the original concept of the evolution of science, but her work clearly shows interest in ontological and “existentialist” topics, which suggests the existence of a certain coherent philosophical project that demonstrates elements of the Christian worldview. Dealing with the issues of the genesis of European rationality, Gaidenko as philosopher was always guided by the task of overcoming the “paradigm of thinking” that was born at the beginning of the Modernity and was associated with the figure of a knowing and creative “subject” who denies the complexity and multidimensionality of the world, who undertakes to rebuild in a revolutionary way. To put an end to the dominance of “deontologized subjectivism”, leading to anthropological, ecological and other crises, is possible only through the restoration of the damaged reputation of ratio, through a new understanding of the collision of knowledge and faith, which reflects the tragedy of Western European culture, which has forgotten about God and being. According to our hypothesis, behind the standard designations of such Soviet philosophical topics as “criticism of European rationalism”, “criticism of bourgeois aesthetics”, “criticism of non-Marxist concepts of dialectics”, etc. – a peculiar cultural-critical approach is traced, which, on the one hand, can be compared with the German Kulturkritik of the 20th century, and on the other hand, demonstrates the ontologism which is typical for the Russian philosophical tradition. We single out three elements of the philosophical project of P. Gaidenko: 1) criticism of mass society and the “tragedy of aestheticism”, 2) criticism of technocracy and “breakthrough to the transcendent”, 3) appeal to the ontological roots of reason and values. We propose to clarify them, outlining the ways of typological comparison with special discourses within the conservative criticism of modernity – in particular, criticism of massification, criticism of technology, problems of value and worldview orientation.
Rozprawy doktorskie na temat "German philosophy and sociology / 20th century / Criticism"
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Magerski, Christine 1969. "The constitution of the literary field in Germany after 1871 : Berlin modernism, literary criticism and the beginnings of the sociology of literature". Monash University, German Studies, 2002. http://arrow.monash.edu.au/hdl/1959.1/8724.
Pełny tekst źródłaKsiążki na temat "German philosophy and sociology / 20th century / Criticism"
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Gemünden, Gerd. Culture in the anteroom: The legacies of Siegfried Kracauer. Ann Arbor: The University of Michigan Press, 2012.
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Emter, Elisabeth. Literatur und Quantentheorie: Die Rezeption der modernen Physik in Schriften zur Literatur und Philosophie deutschprachiger Autoren (1925-1970). Berlin: De Gruyter, 1995.
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Grenfell, Michael. Pierre Bourdieu: Education and training. London: Continuum, 2007.
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Wilhelm, Lütterfelds, i Majetschak Stefan, red. "Ethik und Ästhetik sind Eins": Beiträge zu Wittgensteins Ästhetik und Kunstphilosophie. Frankfurt am Main: Peter Lang, 2007.
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Jarle, Weigård, red. Understanding Habermas: Communicative action and deliberative democracy. London, United Kingdom: Continuum, 2003.
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Fuente, Eduardo de la. Twentieth century music and the question of modernity. New York: Routledge, 2010.
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Adorno, Theodor W. Critical models: Interventions and catchwords. New York: Columbia University Press, 1998.
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1965-, Schröder Leonie, red. Hans-Georg Gadamer als Platon-Interpret: Die Musik. Frankfurt am Main: Peter Lang, 2009.
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1972-, Schaap Andrew, Celermajer Danielle i Karalis Vrasidas, red. Power, judgment and political evil: In conversation with Hannah Arendt. Farnham, Surrey, England: Ashgate Publishing Co.., 2010.
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1972-, Schaap Andrew, Celermajer Danielle i Karalēs Vrasidas, red. Power, judgment and political evil: In conversation with Hannah Arendt. Farnham, Surrey, England: Ashgate Publishing Co.., 2010.
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