Rolf Ahlers | The Sage Colleges (original) (raw)
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Is Technology Repressive? by Rolf Ahlers
Current anthropological discussions turn around two main foci: Humanity is inviolable, holy; huma... more Current anthropological discussions turn around two main foci: Humanity is inviolable, holy; human holiness is not coincidentally linked to the rejection of any form of theodicy in this anthropological thesis. The alternative view in the tradition of naturalist behaviorism and more recently neurophysiology reduces humanity to a robotic mechanism. Although the former position is more strongly tied to tradition, both have their limitations. The paper's main focus thematizes the personalism of Friedrich Heinrich Jacobi philosophy of "knowing not-knowing" that became the foundation of the main figures in classical German philosophy Fichte, Schelling and Hegel.
Tijdschrift voor Filosofie, Sep 3, 1970
The book is based on Barth's assumption of 1933 that «the true Hegeltime.. is still to be... more The book is based on Barth's assumption of 1933 that «the true Hegeltime.. is still to begin.» That assumption implies: Barth was essentially correct in his critique of natural theology. That critique implies that the only presupposition theology can accept is God's self-...
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The Heythrop Journal, Jan 1, 2007
Alb. L. Rev., Jan 1, 2001
The paper investigates being, appearance and Ursein in Reinhold's Bardili-phase, a time during wh... more The paper investigates being, appearance and Ursein in Reinhold's Bardili-phase, a time during which he critically positions himself over against Schelling and Hegel. The first part (1) highlights Bardili's and Reinhold's being, the basis of their "rational" or "objective realism". From here (2) Reinhold criticizes Schelling's "subjective idealism" as one of appearance and of philodoxy. The third part investigates identity in Reinhold and Schelling: Schelling's philosophy of identity is a philosophy of indifference. But since (4) Reinhold's criterion of evaluation is a religiously connoted Urwahres, original truth, he is forced to redraft this criterion as a logical principle with its own inherent developmental logic that moves from hypothesis to conclusion. Reinhold formulates a position that is neither a dogmatism, nor a skepticism, but a combination of both. These maneuvers have consequences, specifically for Hegel.
Philosophy & Social Criticism, Jan 1, 1975
Papers by Rolf Ahlers
Contents: With constant attention to the influence of Hegel's on Barth's triplicism the b... more Contents: With constant attention to the influence of Hegel's on Barth's triplicism the book promotes a natural theology of rationality critical of all forms of thought that operate with transcendental, hermeneutic, political or other presuppositions. The natural theology developed by Barth mandates a reinvestigation of the relation of philosophy and theology. Culturally, the book promotes the democratic community of freedom with special attention to the relation of law and religion, politically, a theological ethics of politics that is critical of any form of political theology on the left or right as also liberation theology.
Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter, Dec 31, 2017
Review of Metaphysics, Jun 1, 2016
It appears to me to be a noteworthy phenomenon, that literature which has been written a long tim... more It appears to me to be a noteworthy phenomenon, that literature which has been written a long time ago appears for the first time only presently on the American book-market. Western Europe, particularly Western Germany experiences a somewhat parallel resurrection of literature written during the twenties and thirties, the reasons being the common political interests after the second World War. Ernst Bloch's The Principle Hope has been written in the United States between the years 1938 and 1947. Although known in part in Germany, it was not published there in toto until 1959, and this fact alone seems to indicate that the intellectual and political climate had remained stagnant and unimaginative so that the book could not get a hearing. But America, the country of the book's origin, is apparently not ready for it even in 1970. Only this year did a book by Bloch, Man on his Own, appear in English, a book secondary in importance to his magnum opus. * Max Horkheimer, one of the central figures who had founded the New School of Social Research in New York, has written a book Eclipse of Reason ; it appeared in America in 1947 2, but it did not at all gain that wide audience which it deserves ; in Germany, however, it appeared for the first time full twenty years after the English original version 3,
Idealistic Studies, 2021
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The Journal of Religion, Oct 1, 1997
The Journal of Religion, 2002
Ultimate Reality and Meaning, 1982
Calvin Theological Journal, 1985
Current anthropological discussions turn around two main foci: Humanity is inviolable, holy; huma... more Current anthropological discussions turn around two main foci: Humanity is inviolable, holy; human holiness is not coincidentally linked to the rejection of any form of theodicy in this anthropological thesis. The alternative view in the tradition of naturalist behaviorism and more recently neurophysiology reduces humanity to a robotic mechanism. Although the former position is more strongly tied to tradition, both have their limitations. The paper's main focus thematizes the personalism of Friedrich Heinrich Jacobi philosophy of "knowing not-knowing" that became the foundation of the main figures in classical German philosophy Fichte, Schelling and Hegel.
Tijdschrift voor Filosofie, Sep 3, 1970
The book is based on Barth's assumption of 1933 that «the true Hegeltime.. is still to be... more The book is based on Barth's assumption of 1933 that «the true Hegeltime.. is still to begin.» That assumption implies: Barth was essentially correct in his critique of natural theology. That critique implies that the only presupposition theology can accept is God's self-...
An academic directory and search engine.
The Heythrop Journal, Jan 1, 2007
Alb. L. Rev., Jan 1, 2001
The paper investigates being, appearance and Ursein in Reinhold's Bardili-phase, a time during wh... more The paper investigates being, appearance and Ursein in Reinhold's Bardili-phase, a time during which he critically positions himself over against Schelling and Hegel. The first part (1) highlights Bardili's and Reinhold's being, the basis of their "rational" or "objective realism". From here (2) Reinhold criticizes Schelling's "subjective idealism" as one of appearance and of philodoxy. The third part investigates identity in Reinhold and Schelling: Schelling's philosophy of identity is a philosophy of indifference. But since (4) Reinhold's criterion of evaluation is a religiously connoted Urwahres, original truth, he is forced to redraft this criterion as a logical principle with its own inherent developmental logic that moves from hypothesis to conclusion. Reinhold formulates a position that is neither a dogmatism, nor a skepticism, but a combination of both. These maneuvers have consequences, specifically for Hegel.
Philosophy & Social Criticism, Jan 1, 1975
Contents: With constant attention to the influence of Hegel's on Barth's triplicism the b... more Contents: With constant attention to the influence of Hegel's on Barth's triplicism the book promotes a natural theology of rationality critical of all forms of thought that operate with transcendental, hermeneutic, political or other presuppositions. The natural theology developed by Barth mandates a reinvestigation of the relation of philosophy and theology. Culturally, the book promotes the democratic community of freedom with special attention to the relation of law and religion, politically, a theological ethics of politics that is critical of any form of political theology on the left or right as also liberation theology.
Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter, Dec 31, 2017
Review of Metaphysics, Jun 1, 2016
It appears to me to be a noteworthy phenomenon, that literature which has been written a long tim... more It appears to me to be a noteworthy phenomenon, that literature which has been written a long time ago appears for the first time only presently on the American book-market. Western Europe, particularly Western Germany experiences a somewhat parallel resurrection of literature written during the twenties and thirties, the reasons being the common political interests after the second World War. Ernst Bloch's The Principle Hope has been written in the United States between the years 1938 and 1947. Although known in part in Germany, it was not published there in toto until 1959, and this fact alone seems to indicate that the intellectual and political climate had remained stagnant and unimaginative so that the book could not get a hearing. But America, the country of the book's origin, is apparently not ready for it even in 1970. Only this year did a book by Bloch, Man on his Own, appear in English, a book secondary in importance to his magnum opus. * Max Horkheimer, one of the central figures who had founded the New School of Social Research in New York, has written a book Eclipse of Reason ; it appeared in America in 1947 2, but it did not at all gain that wide audience which it deserves ; in Germany, however, it appeared for the first time full twenty years after the English original version 3,
Idealistic Studies, 2021
<jats:p />
The Journal of Religion, Oct 1, 1997
The Journal of Religion, 2002
Ultimate Reality and Meaning, 1982
Calvin Theological Journal, 1985
This book assembles 21 essays by some of the best known scholars in Europe and North American on ... more This book assembles 21 essays by some of the best known scholars in Europe and North American on many of the constellations of thought discusses at the time of the eruption of the early German romantic and early German idealistic intellectual supernova (D. Henrich) from ca 1785 to 1807.
Hegel-Jahrbuch, 2006
Das Thema sollte eigentlich nachdenklich machen, wenn man neben den vielen Ablenkungen oder vor l... more Das Thema sollte eigentlich nachdenklich machen, wenn man neben den vielen Ablenkungen oder vor lauter Sorge ums Leben noch Gelegenheit oder Muße dazu hat. Wir müssen schließlich Lebensmittel herbeischaffen und unseren Lebensunterhalt sichern. Ralf Dahrendorf sagt aber, wir leben heute besser als die Menschheit je zuvor lebte. Der Traum, den die Menschheit immer träumte, ein sattes und sicheres Leben zu leben, hat sich weithin für Menschen unserer westeuropäischen Kulturen verwirklicht. Dahrendorf betont aber, das Barometer unserer Zufriedenheit in unseren westeuropäischen Ländern steht nicht im gleichen Maße auf »heiter und sonnig« wie unser äußerer Wohlstand. Frage ist, warum das so ist. Hat Dahrendorf recht? Oder ist er zu verbohrt? Denkt, grübelt er vielleicht zu viel? Warum läßt er das schöne Leben nicht auf sich beruhen, so daß man sich ungeniert darüber freuen kann, unbelastet von zivilisatorischen Feinheiten? Ist das zu viele Denken vielleicht gar eine »tiefsinnige Wahnvorstellung« des »theoretischen Menschen«, die Nietzsche besonders bei den Deutschen als krankhaft erkannte. Nietzsche meint, diese Neigung zur Theorie macht ihn letztlich nur unglücklich, sie sei ein Alptraum, den man abwerfen sollte um das Leben in seiner ganzen Fülle genießen zu können. Es wurde das Rezept, das sich mehr und mehr spätestens seit der Mitte des 19. Jahrhunderts durchgesetzt hat. Soziologen und Psychologen und andere Fachleute mögen darüber aber denken, wie sie wollen: Philosophen und Theologen jedenfalls haben schon längst eine Antwort auf die Frage, warum das Leben ohne das Denken die Lebensfreude nicht erhöht: Erst das Denken rückt so manches zurecht. Zumindest sollten wir die verschiedenen Lebensumstände in ihren diversen Größenordnungen überblicken, um sie in den Griff zu bekommen. Der Begriff tut das: Er begreift, worauf es ankommt. Und so hat man Leben nicht ohne Denken aber auch echtes Denken nicht ohne Leben. Für alle deutschen Idealisten standen die Begriffe Leben und Denken zentral in ihren Systemen. Deshalb betont Fichte am Anfang seiner WL von 1804:
Hegel Bulletin, 2000
Topic: Die Weltgeschichte als Weltgericht. World History as World Judgment. Have the successors o... more Topic: Die Weltgeschichte als Weltgericht. World History as World Judgment. Have the successors of Kant and Hegel become the High Priests and the Pharisees of German philosophical culture, dogmatically insisting on the correct interpretation of the letter of Hegel's writings without much spiritual creativity? This is the impression of at least some among a fairly strong American presence (Robert Brandom, Terry Pinkard and Robert Pippin amongst others) who were broadly praised, publicly and privately, but equally criticized in their sections for their unorthodox deviation from Hegel's text. They spoke at this year's Hegel Kongress on the theme of "World History as World Judgment", the famous statement by Schiller in his poem Resignation, and picked up by Hegel in his Heidelberg lectures on Natural Law and Philosophy of Right of 1817/18, and prominently in §340 toward the end of the Philosophy of Right of 1821. This theme was chosen by the organizers of the IHV because of its eschatological significance. After all, the conference took place, according to a common way of counting, in the last year of the old millennium. Because of the weighty subject matter, which owes a debt to the biblical theme of "judgment by God", the organizers decided to invite not only philosophers, but also theologians to address this topic. And so it happened that such well-known theologians as
Bochumer Philosophisches Jahrbuch für Antike und Mittelalter
Idealistic Studies
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