Suchergebnisse

Cover -- Half Title -- Title Page -- Copyright Page -- Dedication -- Contents -- Acknowledgments -- Abbreviations -- Chronology -- One Cassirer's life and works -- Introduction -- The early years (1874-1902) -- The Berlin years (1903-1919) -- The Hamburg years (1919-1933) -- Years in exile (1933-1945) -- Summary -- Notes -- Further reading -- Two The Neo-Kantian framework -- Introduction -- Back to Kant! -- Cassirer's Marburg Neo-Kantianism -- Summary -- Notes -- Further reading -- Three Philosophy of mathematics -- Introduction -- Substance and function -- Logical structuralism -- Arithmetic -- Geometry -- Intuition and mathematics -- Summary -- Notes -- Further reading -- Four Philosophy of natural science -- Introduction -- Substance and function, redux -- Cassirer's critical approach to natural science -- Method and natural science -- The progress of natural science -- Summary -- Notes -- Further reading -- Five Philosophy of culture as the philosophy of symbolic forms -- Introduction -- A critique of culture -- Methodological modifications: the influence of Hegel and Natorp -- The unity of spirit -- The subjective dimensions of culture -- The objective dimensions of culture -- Summary -- Notes -- Further reading -- Six The individual symbolic forms, Part I: From myth to natural science -- Introduction -- Myth and religion -- Art -- Language -- History -- Technology -- Mathematics and natural science -- Summary -- Notes -- Further reading -- Seven The individual symbolic forms, Part II: The ethics and politics of culture -- Introduction -- Morality and right -- The return of myth -- The ethical struggle for culture -- Summary -- Notes -- Further reading -- Eight Cassirer's legacy -- Introduction -- The legacy of Cassirer's philosophy of science -- Cassirer and social science -- Cassirer and intellectual history.

Défenseur du républicanisme et du droit, Cassirer a interrogé la technicisation du mythe dans les régimes totalitaires ainsi que le rapport du judaïsme à la politique. Ses réflexions épistémologiques sur la manière dont les individus font et écrivent l'histoire le conduisent à réinterpréter les Lumières dans le sillage de Kant et de Hegel, mais avec certains déplacements, dus à un engagement humaniste résolument ouvert, l'opposant à Heidegger. L'intégration du politique dans une anthropologie de la culture ambitieuse lui permet d'établir des diagnostics critiques subtils, de manière en partie similaire à Foucault. Son engagement fait de lui un des grands « moralistes politiques » du xx e siècle, au même rang qu'un Sartre.

AbstractThe primary goal of this paper is not to argue for the "influence" of Cassirer, but rather to make known the reception of Cassirer in Japanese philosophy, illustrate the interconnection between Cassirer's critique of culture and that of Japanese philosophy, and hopefully spark interest in what might be a fruitful dialog between Cassirer scholars and those working in Japanese philosophy. Historically, the paper defines Japanese philosophy and makes known its engagement with Western philosophy and the Marburg school of neo-Kantianism and its project of a critique of culture during its own self-development. Systematically, the paper points to the possible interconnection between Cassirer's critique of culture and that of Japanese philosophy and makes the case for a mutually productive dialog between Cassirer scholars and those working in Japanese philosophy. Implicitly, the paper attempted to show that an engagement with Japanese philosophy from the perspective of a critique of culture forces us to question the Western dichotomy between philosophy and religion and the importance of this for the further development of a non-Eurocentric critique of culture. And by extension, that a critique of culture must be cognitive of the historicity of the culture from which it speaks.

Este artigo apresenta e analisa as reflexões de Ernst Cassirer, concentradas em dois textos, sobre a técnica. Para a sua compreensão começa-se por estudar a sua filosofia das formas simbólicas, mostrando a sua fidelidade ao método transcendental kantiano; considera-se depois o pensamento alemão seu contemporâneo sobre a técnica, que inscreve esta no campo da cultura. No ensaio "Forma e técnica" (1930), Cassirer analisa a essência específica da técnica enquanto forma simbólica, bem como as suas relações com as outras formas simbólicas: o mito, a arte, a ciência e o cosmo ético. No livro O mito do estado (1946), a construção da ideologia totalitária é explicada pela fusão da técnica com o mito, apresentando-se a genealogia do mito ariano e as técnicas de manipulação ao seu serviço. Cassirer dá-nos uma visão dramática do campo da cultura, a qual difere da do pessimismo da perspectiva trágica de Simmel, afirmando que a missão da filosofia é a de ser uma consciência lógica da cultura, simultaneamente sabendo-se colocar contra e para além dos tempos