After Hegel: German Philosophy, 1840-1900 by Frederick C. Beiser

By Frederick C. Beiser

Histories of German philosophy within the 19th century mostly concentrate on its first half--when Hegel, idealism, and Romanticism ruled. against this, the rest of the century, after Hegel's loss of life, has been rather missed since it has been noticeable as a interval of stagnation and decline. yet Frederick Beiser argues that the second one 1/2 the century was once actually probably the most progressive classes in glossy philosophy as the nature of philosophy itself used to be up for grabs and the very absence of sure bet resulted in creativity and the beginning of a brand new period.

In this leading edge concise heritage of German philosophy from 1840 to 1900, Beiser focuses no longer on topics or person thinkers yet quite at the period's 5 nice debates: the identification difficulty of philosophy, the materialism controversy, the tools and bounds of background, the pessimism controversy, and the "Ignorabimusstreit." Schopenhauer and Wilhelm Dilthey play vital roles in those controversies yet so do many missed figures, together with Ludwig Buchner, Eugen Duhring, Eduard von Hartmann, Julius Fraunstaedt, Hermann Lotze, Adolf Trendelenburg, and ladies, Agnes Taubert and Olga Pluemacher, who've been thoroughly forgotten in histories of philosophy.

The result's a wide-ranging, unique, and unbelievable new account of German philosophy within the serious interval among Hegel and the 20 th century."

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53–114. 27. Heidegger, ‘Nietzsche’s word’, p. 111. 28. Heidegger, ‘Nietzsche’s word’, p. 61. 29. Heidegger, ‘Nietzsche’s word’, p. 61. 30. Heidegger, ‘Nietzsche’s word’, p. 69. 31. Kant, Critique of Pure Reason, p. 117. 32. Kant, Critique of Pure Reason, p. 586. 33. Ludwig Wittgenstein, Tractatus Logico-Philosophicus, trans. C. K. Ogden (New York: Barnes and Noble, 2003), p. 157. indd 18 18/03/2011 12:15 Atheisms Today 19 34. Husserl, Ideas Pertaining to a Pure Phenomenology, p. 134. 35. Henry, L’Essence de la manifestation, p.

Blanchot, Faux Pas, trans. Charlotte Mandell, p. 57; translation altered) 16. ‘As many of those who did not believe in God were standing around just then, he provoked much laughter’ (Nietzsche, The Gay Science, p. 181). 17. Nietzsche, The Gay Science, p. 344. 18. See note 3. 19. Nietzsche, The Gay Science, p. 279. 20. Nietzsche, The Anti-Christ, Ecce Homo, Twilight of the Idols, and Other Writings, p. 170. 21. Maurice Merleau-Ponty, Signes (Paris: Gallimard, 1960), p. 368; ‘human nature had truth and justice for attributes, as other species have fins or wings’ (Merleau-Ponty, Signs, p.

This is a necessary requirement not least because Badiou identifies the infinite as a site for the re-insinuation of the one (C 164/TW 27). The ‘desacralising’ remedy for this latent unity is the set-theoretical actual infinite, an infinite which is flat (as opposed to transcendent), plural (as opposed to unique), local (as opposed to universal) and natural (as opposed to divine) (CT 22/BOE 30; LM 121/LW 111; C 164/Con 99; EE 169/BE 150). 41 This definition of infinity is simple, primary and positive: an infinite system has the positive characteristic of a biunivocal correspondence between itself and one of its own parts.

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