Frederick C. Beiser – författare

Weltschmerz is a study of the pessimism that dominated German philosophy in the second half of the nineteenth century. Pessimism was essentially the theory that life is not worth living. This theory was introduced into German philosophy by Schopenhauer, whose philosophy became very fashionable in the 1860s. Frederick C. Beiser examines the intense and long controversy that arose from Schopenhauer's pessimism, which changed the agenda of philosophy in Germany away from the logic of the sciences and toward an examination of the value of life. He examines the major defenders of pessimism (Philipp Mainländer, Eduard von Hartmann and Julius Bahnsen) and its chief critics, especially Eugen Dühring and the neo-Kantians. The pessimism dispute of the second half of the century has been largely ignored in secondary literature and this book is a first attempt since the 1880s to re-examine it and to analyze the important philosophical issues raised by it. The dispute concerned the most fundamental philosophical issue of them all: whether life is worth living.

Philosophy of Life explores the intellectual movement called Lebensphilosophie, which flourished in Germany from 1870 until 1920. Author Frederick C. Beiser focuses on its most prominent members: Friedrich Nietzsche, Wilhelm Dilthey, and Georg Simmel. Lebensphilosophie appeared at a critical movement in Western culture; it was a response to several important cultural developments of the late 19th century: atheism, relativism, historicism and pessimism. The Lebensphilosophen believed that meaning of life had to be found in life itself and denied the relevance of any transcendent realm of meaning. To affirm the value of life, they reacted against Schopenhauer's pessimism; they proclaimed that the joys of life outweighed its sorrows, and that there is an infinite value in living life to its fullest. They developed a radical individualist ethic, which proclaimed the value of individual self-realization above all other goods. As part of this radical individualism, they disputed the existence of absolute moral values; and by insisting on the historicity of life, they affirmed the relativity of all values. This was the first intellectual movement in the Western tradition to develop an entirely secular and humanist conception of life. Many of its doctrines are familiar to students of Nietzsche; but readers will find that he was only one of an entire intellectual movement.

Frederick C. Beiser tells the story of the emergence of neo-Kantianism from the late 1790s until the 1880s. He focuses on neo-Kantianism before official or familiar neo-Kantianism, i.e., before the formation of the various schools of neo-Kantianism in the 1880s and 1890s (which included the Marburg school, the Southwestern school, and the Göttingen school). Beiser argues that the source of neo-Kantianism lies in three crucial but neglectedfigures: Jakob Friedrich Fries,

Frederick C. Beiser tells the story of the emergence of neo-Kantianism from the late 1790s until the 1880s. He focuses on neo-Kantianism before official or familiar neo-Kantianism, i.e., before the formation of the various schools of neo-Kantianism in the 1880s and 1890s (which included the Marburg school, the Southwestern school, and the Göttingen school). Beiser argues that the source of neo-Kantianism lies in three crucial but neglectedfigures: Jakob Friedrich Fries,

Weltschmerz is a study of the pessimism that dominated German philosophy in the second half of the nineteenth century. Pessimism was essentially the theory that life is not worth living. This theory was introduced into German philosophy by Schopenhauer, whose philosophy became very fashionable in the 1860s. Frederick C. Beiser examines the intense and long controversy that arose from Schopenhauer''s pessimism, which changed the agenda of philosophy in Germanyaway from the logic of the sciences and toward an examination of the value of life. He examines the major defenders of pessimism (Philipp Mainländer, Eduard von Hartmann and Julius Bahnsen) and its chief critics, especially Eugen Dühring and the neo-Kantians. The pessimism dispute of the second half of thecentury has been largely ignored in secondary literature and this book is a first attempt since the 1880s to re-examine it and to analyze the important philosophical issues raised by it. The dispute concerned the most fundamental philosophical issue of them all: whether life is worth living.

Weltschmerz is a study of the pessimism that dominated German philosophy in the second half of the nineteenth century. Pessimism was essentially the theory that life is not worth living. This theory was introduced into German philosophy by Schopenhauer, whose philosophy became very fashionable in the 1860s. Frederick C. Beiser examines the intense and long controversy that arose from Schopenhauer''s pessimism, which changed the agenda of philosophy in Germanyaway from the logic of the sciences and toward an examination of the value of life. He examines the major defenders of pessimism (Philipp Mainländer, Eduard von Hartmann and Julius Bahnsen) and its chief critics, especially Eugen Dühring and the neo-Kantians. The pessimism dispute of the second half of thecentury has been largely ignored in secondary literature and this book is a first attempt since the 1880s to re-examine it and to analyze the important philosophical issues raised by it. The dispute concerned the most fundamental philosophical issue of them all: whether life is worth living.

Frederick C. Beiser presents a study of the two most important idealist philosophers in Germany after Hegel: Adolf Trendelenburg and Rudolf Lotze. Trendelenburg and Lotze dominated philosophy in Germany in the second half of the nineteenth century. They were important influences on the generation after them, on Frege, Brentano, Dilthey, Kierkegaard, Cohen, Windelband and Rickert. Late German Idealism is the first book on this significant but neglected chapter inEuropean philosophical history. It provides a general introduction to every aspect of the philosophy of Trendelenburg and Lotze—their logic, metaphysics, ethics and aesthetics—but it is also a study of their intellectual development, from their youth until their death. Their philosophy is placed in thecontext of their lives and culture.

Diotima''s Children is a re-examination of the rationalist tradition of aesthetics which prevailed in Germany in the late seventeenth and eighteenth century. It is partly an historical survey of the central figures and themes of this tradition But it is also a philosophical defense of some of its leading ideas, viz., that beauty plays an integral role in life, that aesthetic pleasure is the perception of perfection, that aesthetic rules are inevitable andvaluable. It shows that the criticisms of Kant and Nietzsche of this tradition are largely unfounded. The rationalist tradition deserves re-examination because it is of great historical significance, marking the beginning of modern aesthetics, art criticism, and art history.

Diotima''s Children is a re-examination of the rationalist tradition of aesthetics which prevailed in Germany in the late seventeenth and eighteenth century. It is partly an historical survey of the central figures and themes of this tradition But it is also a philosophical defense of some of its leading ideas, viz., that beauty plays an integral role in life, that aesthetic pleasure is the perception of perfection, that aesthetic rules are inevitable andvaluable. It shows that the criticisms of Kant and Nietzsche of this tradition are largely unfounded. The rationalist tradition deserves re-examination because it is of great historical significance, marking the beginning of modern aesthetics, art criticism, and art history.

This book is the first complete intellectual biography of Hermann Cohen (1842-1918) and the only work to cover all his major philosophical and Jewish writings. Frederick C. Beiser pays special attention to all phases of Cohen''s intellectual development, its breaks and its continuities, throughout seven decades. The guiding goal behind Cohen''s intellectual career, he argues, was the development of a radical rationalism, one committed to defending the rights ofunending enquiry and unlimited criticism. Cohen''s philosophy was therefore an attempt to defend and revive the Enlightenment belief in the authority of reason; his critical idealism an attempt to justify this belief and to establish a purely rational worldview. According to this interpretation, Cohen''sthought is resolutely opposed to any form of irrationalism or mysticism because these would impose arbitrary and artificial limits on criticism and enquiry. It is therefore critical of those interpretations which see Cohen''s philosophy as a species of proto-existentialism (Rosenzweig) or Jewish mysticism (Adelmann and Köhnke). Hermann Cohen: An Intellectual Biography attempts to unify the two sides of Cohen''s thought, his philosophy and his Judaism. Maintaining that Cohen''sJudaism was not a limit to his radical rationalism but a consistent development of it, Beiser contends that his religion was one of reason. He concludes that most critical interpretations have failed to appreciate the philosophical depth and sophistication of his Judaism, a religion which committed the believer to theunending search for truth and the striving to achieve the cosmopolitan ideals of reason.

This book is the first complete intellectual biography of Hermann Cohen (1842-1918) and the only work to cover all his major philosophical and Jewish writings. Frederick C. Beiser pays special attention to all phases of Cohen''s intellectual development, its breaks and its continuities, throughout seven decades. The guiding goal behind Cohen''s intellectual career, he argues, was the development of a radical rationalism, one committed to defending the rights ofunending enquiry and unlimited criticism. Cohen''s philosophy was therefore an attempt to defend and revive the Enlightenment belief in the authority of reason; his critical idealism an attempt to justify this belief and to establish a purely rational worldview. According to this interpretation, Cohen''sthought is resolutely opposed to any form of irrationalism or mysticism because these would impose arbitrary and artificial limits on criticism and enquiry. It is therefore critical of those interpretations which see Cohen''s philosophy as a species of proto-existentialism (Rosenzweig) or Jewish mysticism (Adelmann and Köhnke). Hermann Cohen: An Intellectual Biography attempts to unify the two sides of Cohen''s thought, his philosophy and his Judaism. Maintaining that Cohen''sJudaism was not a limit to his radical rationalism but a consistent development of it, Beiser contends that his religion was one of reason. He concludes that most critical interpretations have failed to appreciate the philosophical depth and sophistication of his Judaism, a religion which committed the believer to theunending search for truth and the striving to achieve the cosmopolitan ideals of reason.

David Friedrich Strauss is a central figure in 19th century intellectual history. The first major source for the loss of faith in Christianity in Germany, his work Das Leben Jesu was the most scandalous publication in Germany during his time. His book was a critique of the claims to historical truth of the New Testament, which had been the mainstay of Protestantism since the Reformation. As the father of unbelief, his critique of Christianity preceded that of Nietzsche, Marx, Feuerbach, and Schopenhauer. His views imposed a harsh fate upon him - he was persecuted for his beliefs by religious and political authorities and was denied employment in the university and government, forcing him to live as a free-lance writer. He led a wandering and isolated life as an outcast. Here, Frederick C. Beiser studies the intellectual development of Strauss and recounts his fate, which began in faith as a young man but finally ended in unbelief.

David Friedrich Strauss is a central figure in 19th century intellectual history. The first major source for the loss of faith in Christianity in Germany, his work Das Leben Jesu was the most scandalous publication in Germany during his time. His book was a critique of the claims to historical truth of the New Testament, which had been the mainstay of Protestantism since the Reformation. As the father of unbelief, his critique of Christianity preceded that of Nietzsche, Marx, Feuerbach, and Schopenhauer. His views imposed a harsh fate upon him - he was persecuted for his beliefs by religious and political authorities and was denied employment in the university and government, forcing him to live as a free-lance writer. He led a wandering and isolated life as an outcast. Here, Frederick C. Beiser studies the intellectual development of Strauss and recounts his fate, which began in faith as a young man but finally ended in unbelief.

Though little known today, Johann Friedrich Herbart was one of the leading philosophers of his age, the competitor of Schelling and Hegel. Although he was trained by Fichte, Herbart soon became a critic of the idealist tradition and developed a philosophy antithetical to it. His own philosophy was opposed to the idealist tradition in important respects: he defended a dualism between the factual and normative; he was an ontological pluralist rather than monist; and he accepted crucial Kantian dualisms that had been rejected by the idealists. Herbart was also an important forerunner of analytic philosophy, first in breaking with the idealist tradition, and second in insisting that the proper method of philosophy is the analysis of concepts rather than speculation about the universe as a whole. In the first intellectual biography of Herbart in English, Frederick C. Beiser studies the development of one of 19th-century Germany''s most important philosophers, from his education in Oldenburg and Jena to his final years in Göttingen.

Though little known today, Johann Friedrich Herbart was one of the leading philosophers of his age, the competitor of Schelling and Hegel. Although he was trained by Fichte, Herbart soon became a critic of the idealist tradition and developed a philosophy antithetical to it. His own philosophy was opposed to the idealist tradition in important respects: he defended a dualism between the factual and normative; he was an ontological pluralist rather than monist; and he accepted crucial Kantian dualisms that had been rejected by the idealists. Herbart was also an important forerunner of analytic philosophy, first in breaking with the idealist tradition, and second in insisting that the proper method of philosophy is the analysis of concepts rather than speculation about the universe as a whole. In the first intellectual biography of Herbart in English, Frederick C. Beiser studies the development of one of 19th-century Germany''s most important philosophers, from his education in Oldenburg and Jena to his final years in Göttingen.

Though little known today, Johann Friedrich Herbart was one of the leading philosophers of his age, the competitor of Schelling and Hegel. Although he was trained by Fichte, Herbart soon became a critic of the idealist tradition and developed a philosophy antithetical to it. His own philosophy was opposed to the idealist tradition in important respects: he defended a dualism between the factual and normative; he was an ontological pluralist rather than monist; and he accepted crucial Kantian dualisms that had been rejected by the idealists. Herbart was also an important forerunner of analytic philosophy, first in breaking with the idealist tradition, and second in insisting that the proper method of philosophy is the analysis of concepts rather than speculation about the universe as a whole. In the first intellectual biography of Herbart in English, Frederick C. Beiser studies the development of one of 19th-century Germany's most important philosophers, from his education in Oldenburg and Jena to his final years in Göttingen.

Philosophy of Life explores the intellectual movement called Lebensphilosophie, which flourished in Germany from 1870 until 1920. Author Frederick C. Beiser focuses on its most prominent members: Friedrich Nietzsche, Wilhelm Dilthey, and Georg Simmel. Lebensphilosophie appeared at a critical movement in Western culture; it was a response to several important cultural developments of the late 19th century: atheism, relativism, historicism and pessimism. The Lebensphilosophen believed that meaning of life had to be found in life itself and denied the relevance of any transcendent realm of meaning. To affirm the value of life, they reacted against Schopenhauer''s pessimism; they proclaimed that the joys of life outweighed its sorrows, and that there is an infinite value in living life to its fullest. They developed a radical individualist ethic, which proclaimed the value of individual self-realization above all other goods. As part of this radical individualism, they disputed the existence of absolute moral values; and by insisting on the historicity of life, they affirmed the relativity of all values. This was the first intellectual movement in the Western tradition to develop an entirely secular and humanist conception of life. Many of its doctrines are familiar to students of Nietzsche; but readers will find that he was only one of an entire intellectual movement.

Philosophy of Life explores the intellectual movement called Lebensphilosophie, which flourished in Germany from 1870 until 1920. Author Frederick C. Beiser focuses on its most prominent members: Friedrich Nietzsche, Wilhelm Dilthey, and Georg Simmel. Lebensphilosophie appeared at a critical movement in Western culture; it was a response to several important cultural developments of the late 19th century: atheism, relativism, historicism and pessimism. The Lebensphilosophen believed that meaning of life had to be found in life itself and denied the relevance of any transcendent realm of meaning. To affirm the value of life, they reacted against Schopenhauer''s pessimism; they proclaimed that the joys of life outweighed its sorrows, and that there is an infinite value in living life to its fullest. They developed a radical individualist ethic, which proclaimed the value of individual self-realization above all other goods. As part of this radical individualism, they disputed the existence of absolute moral values; and by insisting on the historicity of life, they affirmed the relativity of all values. This was the first intellectual movement in the Western tradition to develop an entirely secular and humanist conception of life. Many of its doctrines are familiar to students of Nietzsche; but readers will find that he was only one of an entire intellectual movement.

This is the first full study in English of the German historicist tradition. Frederick C. Beiser surveys the major German thinkers on history from the middle of the eighteenth century until the early twentieth century, providing an introduction to each thinker and the main issues in interpreting and appraising his thought. The volume offers new interpretations of well-known philosophers such as Johann Gottfried Herder and Max Weber, and introduces others who are scarcely known at all, including J. A. Chladenius, Justus Möser, Heinrich Rickert, and Emil Lask. Beyond an exploration of the historical and intellectual context of each thinker, Beiser illuminates the sources and reasons for the movement of German historicism--one of the great revolutions in modern Western thought, and the source of our historical understanding of the human world.

Frederick C. Beiser tells the story of the emergence of neo-Kantianism from the late 1790s until the 1880s. He focuses on neo-Kantianism before official or familiar neo-Kantianism, i.e., before the formation of the various schools of neo-Kantianism in the 1880s and 1890s (which included the Marburg school, the Southwestern school, and the Göttingen school). Beiser argues that the source of neo-Kantianism lies in three crucial but neglected figures: Jakob Friedrich Fries, Johann Friedrich Herbart, and Friedrich Beneke, who together form what he calls 'the lost tradition'. They are the first neo-Kantians because they defended Kant's limits on knowledge against the excesses of speculative idealism, because they upheld Kant's dualisms against their many critics, and because they adhered to Kant's transcendental idealism. Much of The Genesis of Neo-Kantianism, 1796-1880 is devoted to an explanation for the rise of neo-Kantianism. Beiser contends that it became a greater force in the decades from 1840 to 1860 in response to three major developments in German culture: the collapse of speculative idealism; the materialism controversy; and the identity crisis of philosophy. As he goes on to argue, after the 1860s neo-Kantianism became a major philosophical force because of its response to two later cultural developments: the rise of pessimism and Darwinism.

The contributions to this Handbook serve as a collective rebuttal of the widespread sentiment that there is little of interest in 18th-century German philosophy between Leibniz and Kant. In its chapters, the reader will naturally find new insights into the Kantian philosophy and its context, particularly on the topics of philosophical method, metaphysics, the philosophy of mind and the philosophy of mathematics. More than this, however, the reader will be introduced to aspects of eighteenth-century German philosophy that do not cohere to, and even challenge, the Kantian historical narrative. A number of chapters, for instance, reveal the profound inadequacy of the division of thinkers in this period into camps of “rationalists” and “empiricists” by documenting the innovative methodologies, the variations within each philosophical tradition and school, and the enduring appeal of philosophical eclecticism. Other chapters take issue with the notion that there was but a single Enlightenment, with Kant as its figurehead, contending in addition for a religious Enlightenment (particularly through the Pietist movement) and tracing the distinctive intellectual contours of the Jewish Enlightenment. Still other chapters document the important contributions of women in the period, particularly to aesthetics and to the philosophy of education, in addition to accounting for their continued absence from the influential histories of philosophy produced in Germany in the latter half of the century. There is, accordingly, a great deal to interest us in German philosophy in the eighteenth century after Leibniz and apart from Kant.

Weltschmerz is a study of the pessimism that dominated German philosophy in the second half of the nineteenth century. Pessimism was essentially the theory that life is not worth living. This theory was introduced into German philosophy by Schopenhauer, whose philosophy became very fashionable in the 1860s. Frederick C. Beiser examines the intense and long controversy that arose from Schopenhauer's pessimism, which changed the agenda of philosophy in Germany away from the logic of the sciences and toward an examination of the value of life. He examines the major defenders of pessimism (Philipp Mainländer, Eduard von Hartmann and Julius Bahnsen) and its chief critics, especially Eugen Dühring and the neo-Kantians. The pessimism dispute of the second half of the century has been largely ignored in secondary literature and this book is a first attempt since the 1880s to re-examine it and to analyze the important philosophical issues raised by it. The dispute concerned the most fundamental philosophical issue of them all: whether life is worth living.

Frederick C. Beiser tells the story of the emergence of neo-Kantianism from the late 1790s until the 1880s. He focuses on neo-Kantianism before official or familiar neo-Kantianism, i.e., before the formation of the various schools of neo-Kantianism in the 1880s and 1890s (which included the Marburg school, the Southwestern school, and the Göttingen school). Beiser argues that the source of neo-Kantianism lies in three crucial but neglected figures: Jakob Friedrich Fries,

Frederick C. Beiser presents a study of the two most important idealist philosophers in Germany after Hegel: Adolf Trendelenburg and Rudolf Lotze. Trendelenburg and Lotze dominated philosophy in Germany in the second half of the nineteenth century. They were important influences on the generation after them, on Frege, Brentano, Dilthey, Kierkegaard, Cohen, Windelband and Rickert. Late German Idealism is the first book on this significant but neglected chapter in European philosophical history. It provides a general introduction to every aspect of the philosophy of Trendelenburg and Lotze--their logic, metaphysics, ethics and aesthetics--but it is also a study of their intellectual development, from their youth until their death. Their philosophy is placed in the context of their lives and culture.

This book is the first complete intellectual biography of Hermann Cohen (1842-1918) and the only work to cover all his major philosophical and Jewish writings. Frederick C. Beiser pays special attention to all phases of Cohen's intellectual development, its breaks and its continuities, throughout seven decades. The guiding goal behind Cohen's intellectual career, he argues, was the development of a radical rationalism, one committed to defending the rights of unending enquiry and unlimited criticism. Cohen's philosophy was therefore an attempt to defend and revive the Enlightenment belief in the authority of reason; his critical idealism an attempt to justify this belief and to establish a purely rational worldview. According to this interpretation, Cohen's thought is resolutely opposed to any form of irrationalism or mysticism because these would impose arbitrary and artificial limits on criticism and enquiry. It is therefore critical of those interpretations which see Cohen's philosophy as a species of proto-existentialism (Rosenzweig) or Jewish mysticism (Adelmann and Köhnke). Hermann Cohen: An Intellectual Biography attempts to unify the two sides of Cohen's thought, his philosophy and his Judaism. Maintaining that Cohen's Judaism was not a limit to his radical rationalism but a consistent development of it, Beiser contends that his religion was one of reason. He concludes that most critical interpretations have failed to appreciate the philosophical depth and sophistication of his Judaism, a religion which committed the believer to the unending search for truth and the striving to achieve the cosmopolitan ideals of reason.

David Friedrich Strauss is a central figure in 19th century intellectual history. The first major source for the loss of faith in Christianity in Germany, his work Das Leben Jesu was the most scandalous publication in Germany during his time. His book was a critique of the claims to historical truth of the New Testament, which had been the mainstay of Protestantism since the Reformation. As the father of unbelief, his critique of Christianity preceded that of Nietzsche, Marx, Feuerbach, and Schopenhauer. His views imposed a harsh fate upon him - he was persecuted for his beliefs by religious and political authorities and was denied employment in the university and government, forcing him to live as a free-lance writer. He led a wandering and isolated life as an outcast. Here, Frederick C. Beiser studies the intellectual development of Strauss and recounts his fate, which began in faith as a young man but finally ended in unbelief.

In Early German Positivism, Frederick C. Beiser explores a much neglected or forgotten period of the history of philosophy: the history of German positivism from 1860 to 1907. Almost all studies of positivism revolve around the Vienna Circle. Instead, this study covers positivism even before the first Vienna circle (1907). Beiser delves into figures almost completely forgotten in the German and Anglo-American worlds: Theodor Gomperz (1832-1912), Eugen Dühring (1833-1921), Ernst Laas (1837-1885), and Friedrich Jodl (1849-1914); he also examines Ernst Mach (1838-1916) and Richard Avenarius (1843-1896), who are much better known but contemporaries of these thinkers. Several positivist themes unite these thinkers: rejection of the synthetic a priori; opposition to pessimism; a philosophy of monism, naturalism and historicism; and the belief that the highest good can be achieved only under the guidance of science. Early German Positivism aims to place positivism in a wider intellectual context, which goes back to the Enlightenment and the opposition to the Christian tradition.

In Early German Positivism, Frederick C. Beiser explores a much neglected or forgotten period of the history of philosophy: the history of German positivism from 1860 to 1907. Almost all studies of positivism revolve around the Vienna Circle. Instead, this study covers positivism even before the first Vienna circle (1907). Beiser delves into figures almost completely forgotten in the German and Anglo-American worlds: Theodor Gomperz (1832-1912), Eugen DAhring (1833-1921), Ernst Laas (1837-1885), and Friedrich Jodl (1849-1914); he also examines Ernst Mach (1838-1916) and Richard Avenarius (1843-1896), who are much better known but contemporaries of these thinkers. Several positivist themes unite these thinkers: rejection of the synthetic a priori; opposition to pessimism; a philosophy of monism, naturalism and historicism; and the belief that the highest good can be achieved only under the guidance of science. Early German Positivism aims to place positivism in a wider intellectual context, which goes back to the Enlightenment and the opposition to the Christian tradition.

In Early German Positivism, Frederick C. Beiser explores a much neglected or forgotten period of the history of philosophy: the history of German positivism from 1860 to 1907. Almost all studies of positivism revolve around the Vienna Circle. Instead, this study covers positivism even before the first Vienna circle (1907). Beiser delves into figures almost completely forgotten in the German and Anglo-American worlds: Theodor Gomperz (1832-1912), Eugen Duhring (1833-1921), Ernst Laas (1837-1885), and Friedrich Jodl (1849-1914); he also examines Ernst Mach (1838-1916) and Richard Avenarius (1843-1896), who are much better known but contemporaries of these thinkers. Several positivist themes unite these thinkers: rejection of the synthetic a priori; opposition to pessimism; a philosophy of monism, naturalism and historicism; and the belief that the highest good can be achieved only under the guidance of science. Early German Positivism aims to place positivism in a wider intellectual context, which goes back to the Enlightenment and the opposition to the Christian tradition.