19th-century German philosophy

This paper argues that Nietzsche combines naturalistic motives with a practice of inner-worldly transcendence in his of the human. His procedures of naturalization, however, are so specifically Nietzschean, that the label 'naturalism' tends to cause more confusion as it helps to clarify. Moreover, Nietzsche’s anthropology is not just aimed at isolated existences, but takes into account the fundamentally social nature of the human. The social human nature reveals itself not only in higher cultural institutions, such as language, but already in bodily existence as a living and hierarchical organization. Individuation is the product of social organization, due to which the subject has the ability to self-design and self-determination in the first place. Nietzsche is a proponent of a political anthropology of freedom.

This paper reconstructs Nietzsche's role in the history of epistemic relativism and defends his views as a viable version of reasonable contextualism. After the term 'relativism' was coined by Wilhelm Krug (1838) and August Comte (1855), Nietzsche encountered the notion and the idea in the works of John Stuart Mill, Jean Marie Guyau, Artur Schopenhauer and Friedrich Albert Lange. According to Nietzsche, acknowledging a certain relativism is a necessary and intellectually virtuous conclusion of the critical self-reflection of human reason

Friedrich Nietzsche (1844–1900) remains one of the most challenging, influential and controversial figures in the history of philosophy. The New Cambridge Companion to Nietzsche provides a comprehensive and up-to-date guide to his most difficult ideas, including the will to power and the affirmation of life, as well as his treatment of truth, science, art and history. An accessible introduction sets out the nineteenth-century background of Nietzsche's life and work. Individual chapters are devoted to significant texts such as The Birth of Tragedy, Thus Spoke Zarathustra, Beyond Good and Evil and On the Genealogy of Morality. Other chapters explore major influences such as Wagner and Schopenhauer, as well as examining Nietzsche's reception and investigating his enduring and often divisive legacy. The volume will be valuable for readers seeking to enhance their understanding of Nietzsche's philosophy and of his role in the development of Western thought.

The author examines the vigorous reception of the German theater in Greece, a phenomenon that took place along with the process of establishing in Athens, in 1901 the Royal Theater. The multiple aesthetic, social and political forms of this phenomenon provided a "locus of contact" with the German culture and accomplished a function, regarded as the instrument for the development of the bourgeois theater in Greece. This happened through the work of theater practitioners and intellectuals, as well as through the transfer of institutions, theatrical plays, and scripts of direction instructions, decorations, and props. The performances staged were the iceberg in the process of this reception, as they provided a strategy toward the revitalization of the Greek theater, realized in a productive way.

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.

Ni survol des œuvres principales de Karl Löwith ni introduction à sa vision particulière de la condition humaine, cet ouvrage revalorise la pensée du philosophe de deux manières. D’abord, en proposant des essais jusqu’alors inédits en français, écrits principalement pendant sa période américaine et témoins du développement de sa ré exion sur la disposition philosophique et sur les sources qui l’alimentent – Pyrrhon, Pascal, Nietzsche. Ensuite, en analysant sa pratique philosophique et son évolution à travers des ré exions sur la question de l’histoire et du temps avec, notamment, Strauss, Voegelin, Koselleck et Hegel. C’est à une expérience de la philosophie que le lecteur est ici convié, une expérience qui, dans les mots de Löwith, commande la retenue, la mesure et « le charme plus doux, mais sans éclat, de l’équilibre ».

Between 1878 and 1882, Nietzsche published what he called 'the free spirit works': Human, All Too Human; Assorted Opinions and Maxims; The Wanderer and His Shadow; Daybreak; and The Gay Science. Often approached as a mere assemblage of loosely connected aphorisms, these works are here re-interpreted as a coherent narrative of the steps Nietzsche takes in educating himself toward freedom that executes a dialectic between scientific truth-seeking and artistic life-affirmation. Matthew Meyer's new reading of these works not only provides a more convincing explanation of their content but also makes better sense of the relationship between them and Nietzsche's larger oeuvre. His argument shows how these texts can and should be read as a unified project even while they present multiple, in some cases conflicting, images of the free spirit. The book will appeal to anyone who is interested in Nietzsche's philosophy and especially to those puzzled about how to understand the peculiarities of the free spirit works.

Herder’s earliest philosophical writing, the essay fragment Versuch über das Sein, explores the concept of Being (Sein) in dialogue with Kant’s pre-critical Der einzig mögliche Beweisgrund zu einer Demonstration des Daseins Gottes. In this often critically omitted work, Herder arrives at a number of insights that would be determina- tive for the development of his later thought. This examination details Herder’s con- cept of Being as the transcendent ground of predication, his contention that Being can never be experienced directly, and his consequent conclusion that the shape of philosophical inquiry should not be one of abstract speculation, but instead one of non-foundational, historically aware, empirical observation.

Presenting a brief history of the idea of organism throughout the eighteenth century, we will try to describe the developments this idea went through before becoming a fundamental element in the debate on the Russian nationality promoted by Russian literate elite after the Napoleonic Wars. In this process, the ideas developed by German romanticism –in particular those of the philosophers J. G. Herder and especially F. W. Schelling –played a fundamental role. We will thus try to show how some of the thoughts from his so-called "Identity Philosophy", expressed in works such as "Ideas for a Philosophy of Nature" and "Philosophy of Art", were essential for Russian intellectuals and writers to advocate a distinctive artistic and cultural project for their own country.

Ferdinand Tönnies'in 1887'de yayınlandığı günden itibaren büyük ilgi gören eseri "Cemaat ve Cemiyet", birliktelik duygularının temel teşkil ettiği cemaatlerin “topluluk” ruhuyla, bireysel yaşamların belirleyici olduğu cemiyet yaşamını, yani modern “toplum”u karşılaştırmalı bir yaklaşımla ele alıyor. Kitap boyunca Tönnies bir yandan ele aldığı karşıtlıkların teorisini geliştirirken, bir yandan da doğal irade ile insan iradesi arasında bir denklem kuruyor. Kırsal-kentsel mekânlarda, geleneksel-modern yaşam formlarında, duygusal-rasyonel ilişkiler ekseninde, insanların davranışlarına hangi unsurların yön verdiğini açıklayan "Cemaat ve Cemiyet", sadece Tönnies’in düşünce dünyasını değil, onu takip eden Alman sosyoloji geleneğini de anlamak için çok önemli bir kaynak. Okurlar kapitalizm, bireyselcilik ve kent sosyolojisi gibi alanların, Weber, Sombart ve Simmel gibi düşünürlerin fikrî tohumlarını "Cemaat ve Cemiyet"te bulacak…

«Das Denken sind wir, das Denkende bin ich. Dieses verbreitet sich instinktmäßig in Alles […]» 1. Ad attenti osservatori delle tendenze contemporanee in filosofia non è sfuggito un particolare aspetto degli studi sulla filosofia classica tedesca e, in particolare, su Hegel. In molti paesi si sta assistendo all'onda lunga di quella che è stata considerata una nuova Hegel-Renaissance 2. Eppure gli insegnamenti e gli spazi formativi universitari dedicati a quest'area tematica non sembrano in espansione 3 ; fanno eccezione i percorsi di alta formazione e i cicli di lezioni e seminari, oltre ai congressi e workshops proliferati anche sotto l'impulso della ricorrenza bicentenaria della pubblicazione della Scienza della logica (1812-16) e dell'Enciclopedia delle scienze filosofiche (1817). Continua ad essere imponente, inoltre, il numero delle pubblicazioni su Hegel, anche se la loro diffusione è ancora ostacolata dalla persistenza di alcune barriere linguistiche, come quelle che rallentano, tutt'oggi, le relazioni con alcune aree della Hegel-Forschung del mondo arabo, come anche del Medio ed Estremo Oriente 4. * Università degli Studi di Messina. 1 G.W.F. Hegel, Gesammelte Werke, Bde. 23/II, hrsg. von A. Sell, Hamburg, Meiner, II, 2015, p. 654. 2 Dopo la fioritura di studi che, negli anni '60 e '70, era seguita all'apertura dello Hegel-Archiv (1958) e all'inizio delle pubblicazioni delle «Hegel-Studien» e dei Gesammelte Werke.