By Frederick C. Beiser

Histories of German philosophy within the 19th century in general specialise in its first half--when Hegel, idealism, and Romanticism ruled. in contrast, the rest of the century, after Hegel's demise, has been really overlooked since it has been visible as a interval of stagnation and decline. yet Frederick Beiser argues that the second one 1/2 the century used to be actually some of the most innovative sessions in glossy philosophy as the nature of philosophy itself was once up for grabs and the very absence of simple task ended in creativity and the beginning of a brand new period.

In this leading edge concise background of German philosophy from 1840 to 1900, Beiser focuses no longer on subject matters or person thinkers yet relatively at the period's 5 nice debates: the id main issue of philosophy, the materialism controversy, the tools and boundaries of heritage, the pessimism controversy, and the "Ignorabimusstreit." Schopenhauer and Wilhelm Dilthey play very important roles in those controversies yet so do many missed figures, together with Ludwig Buchner, Eugen Duhring, Eduard von Hartmann, Julius Fraunstaedt, Hermann Lotze, Adolf Trendelenburg, and ladies, Agnes Taubert and Olga Pluemacher, who've been thoroughly forgotten in histories of philosophy.

The result's a wide-ranging, unique, and mind-blowing new account of German philosophy within the serious interval among Hegel and the 20 th century."

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Extra info for After Hegel: German Philosophy, 1840-1900

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He explains what all scientists presup­ pose but can never explain themselves: the possibility of empirical science. It is no accident that Fischer and Zeller were, in their earlier days, neo-­Hegelians. Both wrote articles for neo-­Hegelian journals in the 1840s, and both were friends of David Friedrich Strauss, the biblical critic who inspired much neo-­Hegelianism. Initially, they shared the neo-­Hegelian conception of philosophy as critique. Their new conception of philosophy as epistemology was an or­ ganic development of that earlier one.

It was this immanent conception of metaphysics as an interpretative discipline that was his via media between Kan­ tian skepticism and dogmatic rationalism. 32 t he ident it y c r isis of phil osophy In stressing that metaphysics must be immanent, Schopenhauer was, of course, simply trying to justify it by the Kantian standard of knowledge: possible experience. Tirelessly, Kant had insisted in the first Kritik that the limits of knowledge are those of ordinary experience; but for this reason he went on to deny the possibility of metaphysics, because, in the quest to know the unconditioned, it of necessity goes beyond the limits of experience.

44 Third, starting in the late 1870s, there was a great increase in the number of lectures given by neo-­Kantians on the 43 See Wilhelm Windelband, “Immanuel Kant. Zur Säkularfeier seine Philosophie” (1881), in Präludien, Neunte Auflage (Tübingen: Mohr, 1924), I, 112–­45, esp. 123; Friedrich Paulsen, “Idealismus und Positivismus,” Im neuen Reich 10 (1880), 735–­42; and Otto Liebmann, Die Klimax der Theorieen. Eine Untersuchungen aus dem Bereich der allgemeinen Wissenschaftslehre (Straßburg: Trübner, 1884).

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