Dictionary of Arguments


Philosophical and Scientific Issues in Dispute
 
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The author or concept searched is found in the following 3 entries.
Disputed term/author/ism Author
Entry
Reference
History Historism Gadamer I 205
History/Historism/Gadamer: The common basic assumption of all representatives of this historical view of the world, Ranke's as well as Droysen's as well as Dilthey's, is that the idea, the essence, the freedom does not find a complete and adequate expression in the historical reality. Now this is not to be understood in the sense of a mere lack or a lagging behind. Rather, they discover in it the constitutive principle of history itself, that the idea in history always has only an imperfect representation. Just because this is so, instead of philosophy, historical research is needed to teach people about themselves and their position in the world. The idea of a history, which would be a pure representation of the idea, meant in one sense the renunciation of it as a separate path of truth. Gadamer: Meanwhile, even the denial of such an a priori, unhistorical standard, which stands at the beginning of 19th century historical research, is not as free of metaphysical presuppositions as it believes itself to be and as it claims to be when it sees itself as scientific research. This can be seen in the analysis of the leading concepts of this historical world view. It is true that these concepts are, according to their own intention, precisely aimed at correcting the prior decision of an aprioristic construction of history. But by polemically opposing the idealistic concept of the mind, they remain related to it. >History/Dilthey.
Historism/Gadamer: But historical reality is (...) not a mere cloudy medium, contrary to the mind, rigid necessity, at which the mind breaks itself and in whose fetters it suffocates. Such a Gnostic-New Platonic assessment of the event as the process of its emergence into the external world of appearance does not do justice to the metaphysical value of being of history and thus to the level of knowledge of historical science. It is precisely the development of the human being in time that has its own
Gadamer I 206
productivity. It is the fullness and diversity of the human being that brings itself to increasing reality in the infinite change of human destinies. This is how the basic assumption of the historical school could be formulated. Its connection with the classicism of the Goethe era cannot be overlooked. What is leading here is basically a humanistic ideal. Wilhelm von Humboldt had seen the specific perfection of Greekism in the wealth of great individual forms it displays. Now the great historians are certainly not restricted to such a classicist ideal. They rather followed >Herder.
Gadamer: But what does the historical view of the world, which ties in with Herder and no longer knows the merits of a classical age, do other than to see the whole of world history under the same standard that Wilhelm von Humboldt used to justify the merits of classical antiquity? Wealth of individual appearances is not only the distinction of Greek life, it is the distinction of historical life in general, and that is what makes the value and sense of history.


Gadamer I
Hans-Georg Gadamer
Wahrheit und Methode. Grundzüge einer philosophischen Hermeneutik 7. durchgesehene Auflage Tübingen 1960/2010

Gadamer II
H. G. Gadamer
The Relevance of the Beautiful, London 1986
German Edition:
Die Aktualität des Schönen: Kunst als Spiel, Symbol und Fest Stuttgart 1977
Unity Historism Gadamer I 212
Unity/History/Historicism/Gadamer: If the reality of history is conceived as a game of forces, this thought is obviously not enough to make its unity necessary. Even what Herder and Humboldt were led by - the ideal of the richness of phenomena of the human, does not as such establish true unity. It must be something that, in the continuity of events, turns out to be a guiding goal. In fact, the place occupied in the historical-philosophical eschatologies of religious origin and in their secularized variations is here at first empty(1). No pre-opinion about the meaning of history is to be formed before the exploration of it. Nevertheless, the self-evident precondition of its exploration is that it forms a unity. Thus Droysen can explicitly recognize the idea of the unity of world history itself - even if it is not a substantive idea of Providence's plan - as a regulative idea. Meanwhile there is a further precondition included in this postulate, which determines its content. The idea of the unity of world history includes the uninterrupted continuity of the development of world history. This idea of continuity is also initially formal in nature and does not imply any concrete content. It too is like an a priori of research, inviting us to delve deeper and deeper into the intertwining of the world-historical context.
In this respect it is only to be judged as a methodological naivety of Ranke when he speaks of the "admirable continuity" of historical development(2). What he really means by this is not at all this structure of continuity itself, but rather the content-related things that are formed in this continuous development. >Unity/Ranke, >Continuity/Ranke.
Gadamer I 214
HistoricismVsHegel: (...) the historical school was not able to accept Hegel's justification of the unity of world history by the concept of the spirit. That in the completed self-consciousness of the historical present the path of the spirit to itself is completed, which constitutes the meaning of history - that is an eschatological self-interpretation, which basically abolishes history in the speculative concept. Instead, the historical school saw itself forced into a theological understanding of itself. If it did not want to suspend its own nature of thinking of itself as progressive research, it had to relate its own finite and limited knowledge to a divine spirit, to whom things are known in their perfection. Ranke/Gadamer: It is the old ideal of infinite understanding, which is still applied here even to the knowledge of history. Thus Ranke writes: "The God - if I may dare to make this remark - I think to myself in such a way that, since no time lies ahead of him, he overlooks the entire historical humanity in its entirety and finds it equally worthy everywhere"(3).
Gadamer: Here the idea of the infinite mind (intellectus infinitus), for whom everything is at once (omnia simul) transformed into the archetype of historical justice. The historian who knows all epochs and all historical phenomena equally before God comes close to him. Thus the consciousness of the historian represents the perfection of human self-consciousness.
The more he succeeds in recognizing the own indestructible value of every phenomenon, and that is to say: to think historically, the more godlike he thinks(4). For this very reason Ranke has compared the office of a historian with that of a priest. "Directness to God" is for the Lutheran Ranke the actual content of the Christian message.

1. Cf. K. Löwith, Weltgeschichte und Heilsgeschehen (Stuttgart 1953), and my article „Geschichtsphilosophie“ in RGG3.
2. Ranke, Weltgeschichte IX, 2 Xlll.
3. Ranke, Weltgeschichte IX, 2, p. 5, p. 7.
4. »Denn das ist gleichsam ein Teil des göttlichen Wissens« (Ranke, ed. Rothacker p. 43, similar to p. 52).


Gadamer I
Hans-Georg Gadamer
Wahrheit und Methode. Grundzüge einer philosophischen Hermeneutik 7. durchgesehene Auflage Tübingen 1960/2010

Gadamer II
H. G. Gadamer
The Relevance of the Beautiful, London 1986
German Edition:
Die Aktualität des Schönen: Kunst als Spiel, Symbol und Fest Stuttgart 1977
Universal History Historism Gadamer I 215
Universal History/Historism/Gadamer: Universal history, world history - these are in truth not embodiments of a formal nature, in which the whole of what is happening is meant. In historical thought, the universe as the divine creation is elevated to the consciousness of itself. Admittedly, this is not a comprehensible consciousness. The ultimate result of historical science is "compassion, complicity of the universe"(1). Ranke's famous twist can be understood on this pantheistic background according to which he wants to exterminate himself.
>World history.
DiltheyVsRanke: Of course, such self-extinction is in truth, as Dilthey(2) has objected, the expansion of the self into an inner universe. But it is not by chance that Ranke does not carry out such a reflection, which leads Dilthey to his psychological basis of the humanities.
>L. v. Ranke.
RankeVsDilthey: For Ranke, self-extinction is still a form of real participation. One must not understand the concept of participation in psychological-subjective terms, but must think of it from the concept of life that underlies it. Because all historical phenomena are manifestations of "all-life" (German: "All-Leben"), participation in them is participation in life.
>W. Dilthey.

1. Ranke (ed. Rothacker). S. 52.
2. Dilthey, Ges. Schriften V, 281.


Gadamer I
Hans-Georg Gadamer
Wahrheit und Methode. Grundzüge einer philosophischen Hermeneutik 7. durchgesehene Auflage Tübingen 1960/2010

Gadamer II
H. G. Gadamer
The Relevance of the Beautiful, London 1986
German Edition:
Die Aktualität des Schönen: Kunst als Spiel, Symbol und Fest Stuttgart 1977

The author or concept searched is found in the following 2 controversies.
Disputed term/author/ism Author Vs Author
Entry
Reference
Historism Popper Vs Historism Flor II 489
PopperVsHistorism/PopperVsSociology: market laws can be reformulated depending on and what kind of market is concerned; such laws are not suitable for unconditional forecasts. The conditions can change constantly or we can bring about change ourselves.

Po I
Karl Popper
The Logic of Scientific Discovery, engl. trnsl. 1959
German Edition:
Grundprobleme der Erkenntnislogik. Zum Problem der Methodenlehre
In
Wahrheitstheorien, Gunnar Skirbekk Frankfurt/M. 1977

Flor I
Jan Riis Flor
"Gilbert Ryle: Bewusstseinsphilosophie"
In
Philosophie im 20. Jahrhundert, A. Hügli/P. Lübcke Reinbek 1993

Flor II
Jan Riis Flor
"Karl Raimund Popper: Kritischer Rationalismus"
In
Philosophie im 20. Jahrhundert, A.Hügli/P.Lübcke Reinbek 1993

Flor III
J.R. Flor
"Bertrand Russell: Politisches Engagement und logische Analyse"
In
Philosophie im 20. Jahrhundert, A. Hügli/P.Lübcke (Hg) Reinbek 1993

Flor IV
Jan Riis Flor
"Thomas S. Kuhn. Entwicklung durch Revolution"
In
Philosophie im 20. Jahrhundert, A. Hügli/P. Lübcke Reinbek 1993
Universalism Rorty Vs Universalism VI 295
Universalism/Rorty: moral realism: progress: deceptions to behold the moral reality. Moral judgments are made true by something that exists in the outside world (RortyVs). It's about inner essential features of man as man. HistorismVsUniversalism/Rorty: if the talk of the "inner essence" results in something ahistorical, it is at most the ability to endure and inflict pain. All other features are not predetermined. Cf. >Historism.
VI 303
MacKinnonVsUniversalism: "We do not try to express ourselves objectively about it, but we try to put the views of women to bear". (Rorty pro).

Rorty I
Richard Rorty
Philosophy and the Mirror of Nature, Princeton/NJ 1979
German Edition:
Der Spiegel der Natur Frankfurt 1997

Rorty II
Richard Rorty
Philosophie & die Zukunft Frankfurt 2000

Rorty II (b)
Richard Rorty
"Habermas, Derrida and the Functions of Philosophy", in: R. Rorty, Truth and Progress. Philosophical Papers III, Cambridge/MA 1998
In
Philosophie & die Zukunft, Frankfurt/M. 2000

Rorty II (c)
Richard Rorty
Analytic and Conversational Philosophy Conference fee "Philosophy and the other hgumanities", Stanford Humanities Center 1998
In
Philosophie & die Zukunft, Frankfurt/M. 2000

Rorty II (d)
Richard Rorty
Justice as a Larger Loyalty, in: Ronald Bontekoe/Marietta Stepanians (eds.) Justice and Democracy. Cross-cultural Perspectives, University of Hawaii 1997
In
Philosophie & die Zukunft, Frankfurt/M. 2000

Rorty II (e)
Richard Rorty
Spinoza, Pragmatismus und die Liebe zur Weisheit, Revised Spinoza Lecture April 1997, University of Amsterdam
In
Philosophie & die Zukunft, Frankfurt/M. 2000

Rorty II (f)
Richard Rorty
"Sein, das verstanden werden kann, ist Sprache", keynote lecture for Gadamer’ s 100th birthday, University of Heidelberg
In
Philosophie & die Zukunft, Frankfurt/M. 2000

Rorty II (g)
Richard Rorty
"Wild Orchids and Trotzky", in: Wild Orchids and Trotzky: Messages form American Universities ed. Mark Edmundson, New York 1993
In
Philosophie & die Zukunft, Frankfurt/M. 2000

Rorty III
Richard Rorty
Contingency, Irony, and solidarity, Chambridge/MA 1989
German Edition:
Kontingenz, Ironie und Solidarität Frankfurt 1992

Rorty IV (a)
Richard Rorty
"is Philosophy a Natural Kind?", in: R. Rorty, Objectivity, Relativism, and Truth. Philosophical Papers Vol. I, Cambridge/Ma 1991, pp. 46-62
In
Eine Kultur ohne Zentrum, Stuttgart 1993

Rorty IV (b)
Richard Rorty
"Non-Reductive Physicalism" in: R. Rorty, Objectivity, Relativism, and Truth. Philosophical Papers Vol. I, Cambridge/Ma 1991, pp. 113-125
In
Eine Kultur ohne Zentrum, Stuttgart 1993

Rorty IV (c)
Richard Rorty
"Heidegger, Kundera and Dickens" in: R. Rorty, Essays on Heidegger and Others. Philosophical Papers Vol. 2, Cambridge/MA 1991, pp. 66-82
In
Eine Kultur ohne Zentrum, Stuttgart 1993

Rorty IV (d)
Richard Rorty
"Deconstruction and Circumvention" in: R. Rorty, Essays on Heidegger and Others. Philosophical Papers Vol. 2, Cambridge/MA 1991, pp. 85-106
In
Eine Kultur ohne Zentrum, Stuttgart 1993

Rorty V (a)
R. Rorty
"Solidarity of Objectivity", Howison Lecture, University of California, Berkeley, January 1983
In
Solidarität oder Objektivität?, Stuttgart 1998

Rorty V (b)
Richard Rorty
"Freud and Moral Reflection", Edith Weigert Lecture, Forum on Psychiatry and the Humanities, Washington School of Psychiatry, Oct. 19th 1984
In
Solidarität oder Objektivität?, Stuttgart 1988

Rorty V (c)
Richard Rorty
The Priority of Democracy to Philosophy, in: John P. Reeder & Gene Outka (eds.), Prospects for a Common Morality. Princeton University Press. pp. 254-278 (1992)
In
Solidarität oder Objektivität?, Stuttgart 1988

Rorty VI
Richard Rorty
Truth and Progress, Cambridge/MA 1998
German Edition:
Wahrheit und Fortschritt Frankfurt 2000

The author or concept searched is found in the following theses of the more related field of specialization.
Disputed term/author/ism Author
Entry
Reference
Historism Rorty, R. VI 295
Historismus/Historisten/Rorty: These wir wissen noch gar nicht, was Menschen eigentlich sind, denn wir wissen noch nicht, welche Praktiken ihnen einmal gemeinsam sein können.
VI 401
Historismus/Rorty pro "Globalen Historismus". These Kontingenz philosophischer Probleme. Frage: kann man zu den Einsichten der Philosophie auch gelangen, indem man die Vergangenheit außer acht läßt?