Suchergebnisse

Die Aufklärung, ein notwendig dialektischer Bildungsbegriff und Wittgensteins späte Sprachphilosophie bilden die kontingenten Ausgangspunkte für den Versuch, eine Bildungskonzeption für die heutige, postmoderne Gesellschaft zu entwickeln. Die Aufklärung dient der vorliegenden Arbeit als Ideal gesellschaftlicher Veränderung. Die Idee der Bildung ist das Vehikel zur Initiierung von Veränderungsprozessen. Wittgensteins späte Sprachphilosophie bildet die philosophische Basis für die vorgestellte Bildungskonzeption, in ihr findet sie ihren Ausgang. Ein solcher Versuch muss zum Ziel haben, einzelne Menschen oder Gruppen dazu zu bewegen, an politischen Entscheidungsprozessen teilzunehmen, und ihnen die dafür notwendigen Mittel und Methoden zur Verfügung zu stellen. Dies erreicht zu haben bedeutet Bildung als Prädikat des Individuums.Die vorliegende Arbeit besteht aus drei Fragmenten, die sich aus Wittgensteins Spätphilosophie ableiten lassen. Das erste Fragment beschäftigt sich mit den notwendigen Voraussetzungen für weitere Bildungsprozesse und mit der Art und Weise, wie diese vermittelt werden können. Das Ziel ist die Erziehung unserer Kinder zu kompetenten Sprechern, die in sprachlichen Auseinandersetzungen ernst genommen werden und reüssieren können. Im zweiten Fragment wird nach den notwendigen kritischen Fertigkeiten eines im Sinne der Aufklärung Gebildeten im Ausgang von Wittgensteins Überlegungen zu »Urteil« und »Zweifel« gesucht. Sie drücken sich in einer radikal-skeptischen Grundhaltung des Menschen aus. Im dritten Fragment wird Bildung als Prädikat als ständige Provokation bestehender, jedoch unterdrückender und ungerechter Normen beschrieben, da Wittgensteins Sprachspiele normative Konstrukte sind. Bildung drückt sich nicht nur in Provokation aus, Bildung als Prozess ist somit selbst Provokation. ; The Enlightenment, a necessarily dialectical notion of education (»Bildung«) and Wittgenstein's later philosophy of language constitute the contingent starting points for the attempt to develop a conception of education that does justice to the requirements of our postmodern society. The idea of Enlightenment serves as unreachable ideal for processes of social change, for which the idea of education serves as vehicle. Wittgenstein's later philosophy of language serves as philosophical fundament for the conception of education in question. The aim of such an attempt is to enable individuals and agencies to participate in political processes of finding a decision concerning certain issues. Education must provide the means and the methods necessary for political participation. To reach this aim means to be educated.This work consists of three fragments to be derived from Wittgenstein's philosophy of language. The first of these fragments deals with the prerequisites necessary for upcoming processes of education and it deals with how they are instructed. The aim of these processes is to educate »competent speakers« who are to be taken serious in language conflicts and who can win such conflicts. The second fragment asks for the critical skills necessary for a person to be called educated in the sense of the Enlightenment tradition. These skills can be derived from Wittgenstein's reflections on »judging« and »doubting«. They result in a radical-sceptical attitude towards life. In the third fragment education is described as ongoing provocation of existing, yet oppressing and unjust norms. The reason for this is because Wittgenstein's language games are normative constructions. Processes of education in these terms are to be perceived as provocation as well. ; vorgelegt von: Huber Christian ; Abweichender Titel laut Übersetzung der Verfasserin/des Verfassers ; Zsfassungen in dt. und engl. Sprache ; Graz, Univ., Dipl.-Arb., 2013 ; (VLID)231693

Dugald Stewart's Empire of the Mind recasts the cultivation of a democratic intellect in the late Scottish Enlightenment. It comprises an intellectual history of what was at stake in moral education during a transitional period of revolutionary change between 1772 and 1828. Stewart was a child of the Scottish Enlightenment, who inherited the Scottish philosophical tradition of teaching metaphysics as moral philosophy from the tuition of Adam Ferguson and Thomas Reid. But the Scottish Enlightenment intellectual culture of his youth changed in the aftermath of the French Revolution. Stewart sustained the Scottish school of philosophy by transforming the tradition of teaching the science of mind as professor of moral philosophy at the University of Edinburgh. His elementary system of moral education fostered an empire of the mind in the universal pursuit of happiness. The democratization of Stewart's didactic Enlightenment-the instruction of moral improvement-in a globalizing, interconnected nineteenth-century knowledge economy will be examined in this book.

1. The missing century: the Enlightenment, the nation, and modern Spain -- 2. Predicting war and peace -- 3. Investing in the Luces -- 4. Revolts and returns: free trade and the fear of independence -- 5. The lever of the balance of power -- 6. Carthage's contractors: the ends of the Spanish empire

"In the early modern period, printing was the only means of disseminating a text or message reliably to a large number of people. Print could serve all kinds of purposes, ranging from religious education to scientific debate, from state propaganda to open political subversion, from proclamations and the reporting of news to the provision of entertaining fictional reading. But the printing industry was also one of the most complex, labour-intensive and investment-dependent sectors of the early modern economy, involving a huge range of very specialised and skilled manual labour as well as a range of associated trades (see Figure 1). It required considerable infrastructure, management and marketing skills, and was subject to severe market fluctuations with high risks. These conflicting pressures were not matched by any substantial technological change in the printing industry from the middle of the fifteenth century right through to the Napoleonic period. So despite gaining a solid footing in the economies of many large prosperous cities, the increase in the use of print for particular purposes was unsteady, and its geographic spread surprisingly uneven"

"L'oeuvre monumentale de Jonathan Israel a suscité l'intérêt des historiens et des philosophes, mais également des experts en sciences politiques. On peut affirmer sans exagérer que ses travaux constituent une lecture incontournable pour tous ceux qui travaillent actuellement sur les Lumières, soit pour étayer ses thèses, soit pour les critiquer, mais toujours dans le cadre du dialogue avec ses propositions. Or, si l'ensemble de son oeuvre a suscité tant d'intérêt de la part des experts les plus divers, pourquoi entreprendre un nouveau travail sur ses hypothèses ? La raison essentielle qui nous incite à réaliser ce projet est notre conviction que ses thèses politiques ont été quelque peu négligées. Pourtant, alors que les spécialistes ont commenté surtout les aspects religieux et philosophique de son projet, Israel soutient qu'elle comporte en outre une dimension politique incontournable, puisque les institutions démocratiques, les théories républicaines et les révolutions mêmes du XVIIIe siècle trouvent leurs racines dans cette idéologie radicale. En effet, pour les philosophes radicaux, le combat contre l'erreur et l'ignorance allait de pair avec la lutte contre la corruption institutionnelle et politique qui touchait particulièrement la religion."--Page 4 of cover

Frank Palmeri sees the conjectural histories of Rousseau, Hume, Herder, and other Enlightenment philosophers as a template for the development of the social sciences in the nineteenth and early twentieth centuries. Without documents or memorials, these thinkers, he argues, employed conjecture to formulate a naturalistic account of society's commercial and secular progression. Palmeri finds evidence of speculative frameworks in the political economy of Malthus, Martineau, Mill, and Marx. He traces the influence of speculative thought in the development of anthropology and ethnography in the 1860s, the foundational sociology of Comte and Spencer, and the sociology of religion pioneered by Weber, Durkheim, and Freud. Conjectural histories reveal a surprising ambivalence toward progress, modernity, and secularization among leading thinkers of the time, an attitude that affected texts as varied as Darwin's Descent of Man, Nietzsche's Genealogy of Morality, and the novels of Walter Scott, George Eliot, and H.G. Wells. Establishing the critical value of conjectural thinking in the study of modern forms of knowledge, Palmeri concludes his investigation with its return in the work of Foucault and in recent histories on early religion, political organization, and material life.

Introduction: Radicalism as a problem for research -- The ambivalence of scholars: A Jewish Anti-Christian manuscript and its path into the German early Enlightenment -- To Socinian enlightenment: Sameul Crell's European networks -- Atheism at the heart of orthodoxy? On the origin and early spread of Johann Joachim Müller's De tribus impostoribus (1688) -- Political theology: Reason of state, historical pyrrhonism, and the critique of religion -- The destruction of Christian Platonism: Souverain's Le Platonisme dévoilé (1700) and Gundling's "Plato atheos" (1713) -- Gundling versus Budde: Skeptical versus Conservative enlightenment -- Eclecticism and indifferentism: The hidden discourse of the Religio Prudentum from the Ineptus religiosus of 1652 to the Religio Eclectica of 1702.