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Egotism in German Philosophy [microform] by George 1863-1952 Santayana Pdf
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No philosophical writer has happier aperçus - or expresses them more incisively - than the author of this brilliant book. Once heard, his phrases - and they are found on every page - are not forgotten: but he has arrived ex errore per veritatem ad errorem; the epigram is as true of him as it is of Sohm. For few writers are so inconclusive and so unsystematic; his is a critical, not a constructive, mind. Latin thought is fundamentally skeptical; seldom does it get beyond the question, Chi lo sa? Whereas German thought is dogmatic. It replaces systems by systems: "an Amurath an Amurath succeeds." Professor Santayana represents the Latin genius; and this has now a unique opportunity. In its lower forms, it connects the present world-war with the Reformation - this is the contention of the clerical press; in its higher, with that German philosophy which, in pre-Tractarian Oxford, a University preacher is said to have wished at the bottom of the German Ocean. Professor Santayana, it seems, echoes the wish. "I am not going to lay hands on my father Parmenides." In the province of ideas we owe too much to Germany to dismiss her speculative constructions so summarily. "The whole transcendental philosophy, if made ultimate, is false, and nothing but a private perspective." But what if there is no such thing as an ultimate in speculation, and no finality in thought? In this case the "transcendental" philosophy may be a milestone, momentous and inevitable, on the path of mind. For of thought, as of life, it may be said "Here we have no abiding city." Our shelters, serviceable as they are, are temporary; we "seek one to come." Philosophers and pietists alike, while they deny this in words, recognize it in fact; indeed without such recognition neither philosophy nor piety could subsist among men. Each system, as it comes, "thinks itself true, and final; but, in spite of itself, it suggests some next thing." Protestantism is uncongenial to the Latin temperament. Professor Santayana has more understanding of, than sympathy with, it; like Balaam he blesses, even while he comes to curse. "Protestantism was not a reformation by accident, because it happened to find the Church corrupt; it is a reformation essentially, in that every individual must reinterpret the Bible and the practices of the Church in his own spirit. If he accepted them without renewing them in the light of his personal religious experience, he could never have what Protestantism thinks living religion. German Philosophy has inherited this characteristic; it is not accumulative science that can be transmitted ready made." This is to say that the one is religion and the other thought. Neither can be vicarious; we must live and think "on our own." And when we are told that, "favourable as Protestantism is to investigation and learning, it is almost incompatible with clearness of thought and fundamental freedom of attitude," we can only reconcile the two statements by remembering that to the classic thought of Greece Reason was a Limit; and that "they see not clearliest who see all things clear." But this is not the Professor's meaning, though it is perhaps the lesson of his very suggestive but somewhat irritating book. -International Journal of Ethics, Volume 27 [1917]
Figuring the Self by David E. Klemm,Günter Zöller Pdf
Provides a systematic overview of the topic of self in classical German philosophy, focusing on the period around 1800 and covering Kant, Fichte, Holderlin, Novalis, Schelling, Schleiermacher, and Hegel.
The Modern Subject by Hank-McMahon Professor of Philosophy Karl Ameriks,Karl Ameriks,Dieter Sturma Pdf
Provides a thorough background study of the postmodern assault on the standpoint of the subject as a foundation for philosophy, and assesses what remains today of the philosophy of subjectivity.
In this book, Katarzyna Kremplewska offers a thorough analysis of Santayana's conception of human self, viewed as part of his larger philosophy of life. Santayana emerges as an author of a provocative philosophy of drama, in which human life is acted out. Kremplewska demonstrates how his thought addresses the dynamics of human self in this context and the possibility of sustaining self-integrity while coping with the limitations of finite life. Focusing on particular aspects of Santayana's thought such as his conception of the tragic aspect of existence, and the role of the doctrine of spirit in his philosophical anthropology and critique of culture, this book also sets Santayana's thought in substantial dialogue with other thinkers, such as Heidegger, Bergson, and Nietzsche. Like Santayana's philosophy, this book seeks to build passages between theoretical reflection and practical life with the possibility of a good life in view.
The Ego and Its Own is an 1844 work by German philosopher Max Stirner. It presents a radically nominalist and individualist critique of, on the one hand, Christianity, nationalism and traditional morality, and on the other, humanism, utilitarianism, liberalism and much of the then-burgeoning socialist movement, advocating instead an amoral (although importantly not inherently immoral or antisocial) egoism. Stirner believed that there was no objective social reality independent of the individual; social classes, the state, the masses, and humanity are abstractions and therefore need not be considered seriously. He wrote of a finite, empirical ego, which he saw as the motive force of every human action. Writing chiefly for working-class readers, he taught that all persons are capable of the self-awareness that would make them "egoists," or true individuals. Max Stirner in his book The Ego and His Own (1845) recommended, instead of social reform, a ruthless individualism that should seek satisfaction by any means and at whatever risk. A small group of other individualists.
The Ego and Its Own (German: Der Einzige und sein Eigenthum; also translated as Me and My Own, or more accurately as The Individual and His Property) is an 1884 work by German philosopher Max Stirner. It presents a radically nominalist and individualist critique of, on the one hand, Christianity, nationalism and traditional morality, and on the other, humanism, utilitarianism, liberalism and much of the then-burgeoning socialist movement, advocating instead an amoral (although importantly not inherently immoral or antisocial) egoism. It is considered a major influence on the development of anarchism, existentialism, nihilism and postmodernism.
The Ego and Its Own is an 1844 work by German philosopher Max Stirner. It presents a radically nominalist and individualist critique of, on the one hand, Christianity, nationalism and traditional morality, and on the other, humanism, utilitarianism, liberalism and much of the then-burgeoning socialist movement, advocating instead an amoral (although importantly not inherently immoral or antisocial) egoism. Stirner believed that there was no objective social reality independent of the individual; social classes, the state, the masses, and humanity are abstractions and therefore need not be considered seriously. He wrote of a finite, empirical ego, which he saw as the motive force of every human action. Writing chiefly for working-class readers, he taught that all persons are capable of the self-awareness that would make them "egoists," or true individuals. Max Stirner in his book The Ego and His Own (1845) recommended, instead of social reform, a ruthless individualism that should seek satisfaction by any means and at whatever risk. A small group of other individualists.
