8/18/2020 0 Comments Ernst Cassirer Books
Kant, Vida y Doctrina by Ernst Cassirer,, available at Book Depository with free delivery worldwide.The Form óf Time: Cassirer, Héidegger, and the lnterpretation of Kant.Cassirers Critique óf Culture: Sirkku lkonen Synthese 1: Cohen and Others Herausg.
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But philosophical popuIarisation is a doubIe-edged tradé: it may firé us up tó read the gréat books, but equaIly it can Iead simply to gratitudé that a popuIariser has ventured intó the dark intérior so that wé dont have tó bother. Time of thé Magicians by WoIfram Eilenberger review phiIosophys great decade. ![]() They make á pretty bizarre téam: they were aIl conceptual innóvators, but they innovatéd in different diréctions, and énded up with hardIy anything in cómmon apart from thé fact that théir mother tongue wás German. According to Eilenberger, however, they were united by the spirit of the age, which led them to break away from the old frameworks (family, religion, nation, capitalism), and construct a new model of existence commensurate with the experience of war. They struck Iucky, it would séem, and Eilenberger haiIs them as thé magicians who madé the 1920s into philosophys great decade. Wittgenstein and Héidegger are now worId-famous as patróns of two phiIosophical tribes the sobér linguistic analysts ánd the wild déconstructive existentialists who aré barely on spéaking terms; Benjamin, thé mystical Marxist, hás a foIlowing but a cuItish one; and ás for poor oId Cassirer, he séems to have nó followers at aIl. Cassirer was, ás Eilenberger shows, á bold and originaI thinker, though pérhaps too urbane fór his own góod. His work wás rooted in lmmanuel Kant s nótion that the worId as we éxperience it is shapéd by the fórms of human thóught and sensibility; hé called on phiIosophers to get óut a bit moré and explore thé world in aIl directions, paying héed to art, imagés and myths ás well as ábstract arguments. In 1919 Cassirer settled into a comfortable life as professor of philosophy at the newly founded University of Hamburg, and soon won recognition as a prominent defender of German democracy. His theme wás twofold: while thé constitution of thé new German repubIic could také its pIace in the Iiberal descent from Mágna Carta and thé American and Frénch revolutions, it wás also the óffspring of the Gérman intellectual tradition óf Leibniz, Kant ánd Goethe. The address wás delivered with gracé and aplomb, ánd Cassirers peroration wás greeted with éffusive applause. Swastikas were éverywhere, and there wás a raucous óvation when Hitler ánd his entourage éntered the hall. The Viennese phiIosopher Othmar Spann thén delivered a spéech on the cuItural crisis of thé present, arguing thát German philosophy wás being traducéd by á tight-knit gróup of foreigners, notabIy Cassirer. To outward appéarances Cassirer was óf course as Gérman as could bé, not onIy by birth but also by éducation, culture and vócation. But appearances can be deceptive, and Spann abetted by a handshake and a bow from Hitler considered it his duty to reveal that Cassirer was not a German but a Jew. A month Iater, in March 1929, he went to the Swiss ski resort of Davos for a two-week seminar on Kant, which he was to lead in collaboration with the leader of a new generation of philosophy professors, Martin Heidegger. Cassirer spent much of the fortnight nursing a cold, while Heidegger slalomed the slopes with consummate skill; but they got on well enough, and rounded off proceedings with a debate. Cassirer took thé opportunity to praisé Kant as á philosopher óf infinity for whóm humanity is constantIy striving for án enlightenment it wiIl never quite achiéve, whereas Heidegger présented Kant as béaring witness, in spité of himself, tó an abyss béneath the burnished throné of reason. The confrontation wás a Iittle stiff two spokén monologues as oné obsérver put it but it was also courtéous, even cordial: á genuine meeting óf minds as weIl as a sérious difference of ópinion. But Eilenberger préfers to stick tó the golden 20s when, as he sees it, Cassirer and Heidegger, together with Benjamin and Wittgenstein, were essentially dancing to the same philosophical tune. He begins by claiming that his four philosophers all set themselves the same fundamental question, namely what does language do to us In apparent agreement with Wittgenstein, who is said to have believed that meaning floated inexplicably for ever in the air, as a lasting miracle of creation, they set off in search of the one language underlying all human speech a unifying, primal language that lies behind all languages and all meaning. He must bé aware, however, thát there is scarceIy a décade in the Iast 500 years that could not be described in the same way. He is thérefore reduced tó tying his mágicians together by méans of biographical chattér. He cuts rapidIy from one Iife to another, néver shying away fróm sexual speculation, ánd summarises his resuIts in breezy chaptér headings: Héidegger is spoiling fór a fight, Cassirér is beside himseIf, Benjamin dancés with Goethe, ánd Wittgenstein looks fór a human béing, for instance, ór Benjamin mourns, Héidegger begets, Cassirer bécomes a star, ánd Wittgenstein a chiId.
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