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Routledge History of Philosophy #6
تاریخ فلسفهی راتلج ۶: عصر ایدهآلیسم آلمانی
کتاب «عصر ایده آلیسم آلمانی» جلد ششم از مجموعهی «تاریخ فلسفهی راتلج» است که با ویراستاری «رابرت سی سولومون» و «کاتلین م. هیگینز» و به کوشش «حسن مرتضوی» ترجمه شده است. مجموعهی تاریخ فلسفهی راتلج شامل ده جلد است و هر جلد ۱۰ تا ۱۵ فصل دارد که توسط نویسندگان گوناگونی نوشته شده است. در پیشگفتار این اثر آمده است: «مجلد کنونی با ظهور ایده آلیسم از زمان کانت و جانشینان وی در نخستین سده نوزدهم دنبال میشود و با "عقل ستیزی" کی یرکگور به پایان میرسد. هر فصل را مختصص برجستهای در این عرصه نوشته است و نویسندگان شامل این افراد هستند: "لوییس وایت بک"، "دانیل بونواک"، "دون بکر"، "پاتریک گاردینر"، "دانیل بریایزیل"، "رابرت سی سولومون".» در قسمتی از این کتاب میخوانیم: « یکی از مسائل همیشگی فلسفه تعیین نقش های عقل و تجربه در شناختن است. در سده های هفدهم و هجدهم، این مسئله موضوع جدال بین فیلسوفانی است که ما به عنوان عقل باور میشناسیم و آنهایی که تجربهباور مینامیم.» این اثر را نشر «چشمه» منتشر کرده است
604 pages, Hardcover
First published September 2, 1993
7 people are currently reading
169 people want to read
About the author
Robert C. Solomon
122 books176 followersRobert C. Solomon (September 14, 1942 – January 2, 2007) was a professor of continental philosophy at the University of Texas at Austin.
Early life
Solomon was born in Detroit, Michigan. His father was a lawyer, and his mother an artist. After earning a B.A. (1963) at the University of Pennsylvania, he moved to the University of Michigan to study medicine, switching to philosophy for an M.A. (1965) and Ph.D. (1967).
He held several teaching positions at such schools as Princeton University, the University of California, Los Angeles, and the University of Pittsburgh. From 1972 until his death, except for two years at the University of California at Riverside in the mid-1980s, he taught at University of Texas at Austin, serving as Quincy Lee Centennial Professor of Philosophy and Business. He was a member of the University of Texas Academy of Distinguished Teachers. Solomon was also a member of the inaugural class of Academic Advisors at the Business Roundtable Institute for Corporate Ethics.
His interests were in 19th-century German philosophy--especially Hegel and Nietzsche--and 20th-century Continental philosophy--especially Sartre and phenomenology, as well as ethics and the philosophy of emotions. Solomon published more than 40 books on philosophy, and was also a published songwriter. He made a cameo appearance in Richard Linklater's film Waking Life (2001), where he discussed the continuing relevance of existentialism in a postmodern world. He developed a cognitivist theory of the emotions, according to which emotions, like beliefs, were susceptible to rational appraisal and revision. Solomon was particularly interested in the idea of "love," arguing against the notion that romantic love is an inherent state of being, and maintaining, instead, that it is instead a construct of Western culture, popularized and propagated in such a way that it has achieved the status of a universal in the eyes of many. Love for Solomon is not a universal, static quality, but an emotion, subject to the same vicissitudes as other emotions like anger or sadness.
Solomon received numerous teaching awards at the University of Texas at Austin, and was a frequent lecturer in the highly regarded Plan II Honors Program. Solomon was known for his lectures on Nietzsche and other Existentialist philosophers. Solomon described in one lecture a very personal experience he had while a medical student at the University of Michigan. He recounted how he stumbled as if by chance into a crowded lecture hall. He was rather unhappy in his medical studies at the time, and was perhaps seeking something different that day. He got precisely that. The professor, Frithjof Bergmann, was lecturing that day on something that Solomon had not yet been acquainted with. The professor spoke of how Nietzsche's idea asks the fundamental question: "If given the opportunity to live your life over and over again ad infinitum, forced to go through all of the pain and the grief of existence, would you be overcome with despair? Or would you fall to your knees in gratitude?"
Solomon died on January 2, 2007 at Zurich airport. His wife, philosopher Kathleen Higgins, with whom he co-authored several of his books, is Professor of Philosophy at University of Texas at Austin.
Early life
Solomon was born in Detroit, Michigan. His father was a lawyer, and his mother an artist. After earning a B.A. (1963) at the University of Pennsylvania, he moved to the University of Michigan to study medicine, switching to philosophy for an M.A. (1965) and Ph.D. (1967).
He held several teaching positions at such schools as Princeton University, the University of California, Los Angeles, and the University of Pittsburgh. From 1972 until his death, except for two years at the University of California at Riverside in the mid-1980s, he taught at University of Texas at Austin, serving as Quincy Lee Centennial Professor of Philosophy and Business. He was a member of the University of Texas Academy of Distinguished Teachers. Solomon was also a member of the inaugural class of Academic Advisors at the Business Roundtable Institute for Corporate Ethics.
His interests were in 19th-century German philosophy--especially Hegel and Nietzsche--and 20th-century Continental philosophy--especially Sartre and phenomenology, as well as ethics and the philosophy of emotions. Solomon published more than 40 books on philosophy, and was also a published songwriter. He made a cameo appearance in Richard Linklater's film Waking Life (2001), where he discussed the continuing relevance of existentialism in a postmodern world. He developed a cognitivist theory of the emotions, according to which emotions, like beliefs, were susceptible to rational appraisal and revision. Solomon was particularly interested in the idea of "love," arguing against the notion that romantic love is an inherent state of being, and maintaining, instead, that it is instead a construct of Western culture, popularized and propagated in such a way that it has achieved the status of a universal in the eyes of many. Love for Solomon is not a universal, static quality, but an emotion, subject to the same vicissitudes as other emotions like anger or sadness.
Solomon received numerous teaching awards at the University of Texas at Austin, and was a frequent lecturer in the highly regarded Plan II Honors Program. Solomon was known for his lectures on Nietzsche and other Existentialist philosophers. Solomon described in one lecture a very personal experience he had while a medical student at the University of Michigan. He recounted how he stumbled as if by chance into a crowded lecture hall. He was rather unhappy in his medical studies at the time, and was perhaps seeking something different that day. He got precisely that. The professor, Frithjof Bergmann, was lecturing that day on something that Solomon had not yet been acquainted with. The professor spoke of how Nietzsche's idea asks the fundamental question: "If given the opportunity to live your life over and over again ad infinitum, forced to go through all of the pain and the grief of existence, would you be overcome with despair? Or would you fall to your knees in gratitude?"
Solomon died on January 2, 2007 at Zurich airport. His wife, philosopher Kathleen Higgins, with whom he co-authored several of his books, is Professor of Philosophy at University of Texas at Austin.
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Displaying 1 - 3 of 3 reviews
October 18, 2022
خواندن کتاب، به دلیل بیحوصلگیهایی که در مواجهه با آن داشتم بسیار طول کشید. در فهو نکات و صفحاتی کوتاهی کردم. احتمالا بعضی از مقالات را بعدا مرور کنم.
November 3, 2022
What does it mean to be human? What does it mean to be a rational thinking self, within a world which we do not understand? What are the limits of knowledge? Why is there something rather than nothing?
I think these questions are central to the project of German Idealism, which appears in the context of the post Galileo event where we could rationally determine that as earth bound creatures we were not the center of the universe, and thus threw out of wack the authority that the Church and religion held over human intellect.
This book is a collection of essays, by a various number of authors, surveying the German Idealist tradition where those questions were continually delved over and over again. Beginning with Kant, who wants to put the rational thinking individual center place to explain notions of knowledge, morality, etc... through the evolution of Kant's thought from Schelling and Fichte, to the huge systematic philosophy of Hegel which concerns subjectivity, politics, logic. The book then takes Hegel's all encompassing logic, to the disputes it took between the Old and Young Hegelians, Marx being a Young (more radical) Hegelian opposed to the Old (conservative) Hegelians, who both took different positions on the aphorism attributed to Hegel: "all is rational, and rational is all". Finally it finishes with Schopenhauer and Kierkegaard.
This tradition is the basis of the 19th & 20th century thought... Nietzsche, Freud, Heidegger, Lacan and Derrida.
I think all of the chapters are well done, and give systematic overviews of each thinkers thought, or essential problems they are trying to resolve. It's worth the time to read, and one could even get bogged down in both Kantian or Hegelian insights, as they are crucial for understanding the future of thought.
Even though I found all the chapters quite interesting, and helped further my understanding of where Freud, Lacan, Foucault and even Derrida may find their basis in their ideas. For myself, I think both Kierkegaard and Schopenhauer are what I can cling the most too these days, however, you must have some verse in all the others to sort of understand this. It also makes me want to read Lacan in relationship to Schopenhauer and Kierkegaard, and Derrida in relationship to Kierkegaard.
Language, as Lacan suggests, doesn't really get the central focus it deserves until Saussure, and this is definitely a post-German Idealist innovation into thought. However, for me, to speak of the paradox of despair as Kierkegaard suggests, language is key.
I think if you are reading any of the aforementioned authors, it would be worthwhile to pick up this book to get an overview. I also feel a little more willing to try and finish my delayed reading of the Phenomenology of Spirit and not try to capture everything he is saying, but understand what the trajectory entails in itself. Also of course, I found Hegel's Logic quite interesting.
A life long project of course... but ultimately, everything is absurd.
I think these questions are central to the project of German Idealism, which appears in the context of the post Galileo event where we could rationally determine that as earth bound creatures we were not the center of the universe, and thus threw out of wack the authority that the Church and religion held over human intellect.
This book is a collection of essays, by a various number of authors, surveying the German Idealist tradition where those questions were continually delved over and over again. Beginning with Kant, who wants to put the rational thinking individual center place to explain notions of knowledge, morality, etc... through the evolution of Kant's thought from Schelling and Fichte, to the huge systematic philosophy of Hegel which concerns subjectivity, politics, logic. The book then takes Hegel's all encompassing logic, to the disputes it took between the Old and Young Hegelians, Marx being a Young (more radical) Hegelian opposed to the Old (conservative) Hegelians, who both took different positions on the aphorism attributed to Hegel: "all is rational, and rational is all". Finally it finishes with Schopenhauer and Kierkegaard.
This tradition is the basis of the 19th & 20th century thought... Nietzsche, Freud, Heidegger, Lacan and Derrida.
I think all of the chapters are well done, and give systematic overviews of each thinkers thought, or essential problems they are trying to resolve. It's worth the time to read, and one could even get bogged down in both Kantian or Hegelian insights, as they are crucial for understanding the future of thought.
Even though I found all the chapters quite interesting, and helped further my understanding of where Freud, Lacan, Foucault and even Derrida may find their basis in their ideas. For myself, I think both Kierkegaard and Schopenhauer are what I can cling the most too these days, however, you must have some verse in all the others to sort of understand this. It also makes me want to read Lacan in relationship to Schopenhauer and Kierkegaard, and Derrida in relationship to Kierkegaard.
Language, as Lacan suggests, doesn't really get the central focus it deserves until Saussure, and this is definitely a post-German Idealist innovation into thought. However, for me, to speak of the paradox of despair as Kierkegaard suggests, language is key.
I think if you are reading any of the aforementioned authors, it would be worthwhile to pick up this book to get an overview. I also feel a little more willing to try and finish my delayed reading of the Phenomenology of Spirit and not try to capture everything he is saying, but understand what the trajectory entails in itself. Also of course, I found Hegel's Logic quite interesting.
A life long project of course... but ultimately, everything is absurd.
May 4, 2024
جدا سخت بود.
هم ترجمه تعریفی نداشت، هم اینکه متن آموزشی و مبتدی نبود.
اما خب جامعیت بحث خوبه. دیگه خیالت راحته از این بحث با اشراف میگذری.
هم ترجمه تعریفی نداشت، هم اینکه متن آموزشی و مبتدی نبود.
اما خب جامعیت بحث خوبه. دیگه خیالت راحته از این بحث با اشراف میگذری.
Displaying 1 - 3 of 3 reviews