Suchergebnisse

"The book is a philosophical-historical examination of the influence of the knowledge of China imparted by the Jesuits on the thinking of the German Enlightenment in the 18th century. Is it not primarily concerned with a comprehensive reconstruction of the philosophy of the thinkers discussed, but rather with the political and intellectual contextualisation of a line of thought that recognised the practical philosophy and state organisation of China as different from that of Europe, but equal to it and in some respects superior to it. This challenged the claim of theology that Christian revelation alone provided access to truth. The volume analyses the opposition to this line of thought, especially on the part of Protestant orthodoxy. It argues that in the German Enlightenment of the 18th century, the possibility emerged to conceive philosophy on the basis of reason as a phenomenon not limited to Europe but as a path followed under different conditions in China"--

"The book is a philosophical-historical examination of the influence of the knowledge of China imparted by the Jesuits on the thinking of the German Enlightenment in the 18th century. Is it not primarily concerned with a comprehensive reconstruction of the philosophy of the thinkers discussed, but rather with the political and intellectual contextualisation of a line of thought that recognised the practical philosophy and state organisation of China as different from that of Europe, but equal to it and in some respects superior to it. This challenged the claim of theology that Christian revelation alone provided access to truth. The volume analyses the opposition to this line of thought, especially on the part of Protestant orthodoxy. It argues that in the German Enlightenment of the 18th century, the possibility emerged to conceive philosophy on the basis of reason as a phenomenon not limited to Europe but as a path followed under different conditions in China"--

Abstract
Leibniz was not the one to discover China, as far as Western culture was concerned. His historical contribution lies in the fact he presented Europe and China as two distinct ways of contemplating the world, as fully comparable and resulting in types of societies at the same high institutional, economic, technological, political and moral level. In this sense he saw China as the "Europe of the Orient" and as such susceptible to investigation by the same tools of natural philosophy which Leibniz knew from the environs of European scholarship. He was the first representative of the classical school of European philosophy to knowingly reject Eurocentrism. Leibniz followed the intentions of learned missionaries in his understanding of the Christian mission as a cultural and civilisational task, a search for mutual agreement and connections, in favour of a reciprocal understanding.

The paper "Who Can Question Blumenberg Except for Blumenberg Himself" brings forward the question of which factors and features of the philosophy of this German thinker of the second half of the 20th century make it the case that he has moved away from academic mainstream and given philosophy back the typical characteristics of German philosophical tradition: erudition, cultivated character, adequacy, good taste in the selection of vital problems and their solutions, and, above all, critical thinking, which, on the journey between the peaks of Kant and Blumenberg himself, frequently waned, disappeared in dark gorges of being and time and vanished in polished aesthetics of the hermeneutics of God's intentions. The study focuses on Blumenberg's concept of actio per distans, which, combined with the theory of absolute metaphor and cognitive metaphor, gives rise to his historical phenomenology and politically, economically and phenomenologically oriented anthropology. At the end, the author mentions the problem of 'metametaphorics', which is newly developed as a project based on a deep misunderstanding of Blumenberg's metaphorology: the paper presents several arguments proving a discrepancy between metaphorology and metametaphorics, derived primarily from Blumenberg's theory of (the constant cultural reproduction of) myth.