Naturphilosophie Research Papers - Academia.edu (original) (raw)

This paper attempts to uncover the ontological basis of Hoffmann's tale the Sandman (in contrast to "psychological" interpretations): what sort of semiotic and imaginative operations are associated with the figure of the Sandman--not as a figure of psychological trauma but as an organization of thought and being? Rather than functioning as an index of a primordial psychological trauma, this paper examines the Sandman as a generative presence at the origin of aesthetic representations, a figure beyond all figuration. The Sandman thus gives form to the transcendental principle of the absolute as articulated in the philosophical discourse of romanticism. However, the ontology subtending the text is not one that attempts to uncover the ideal in the real (or to lead the real to the ideal), but to render the real inconsistent with itself, construing the deviation from a norm as a necessary (and ultimately redemptive) part of the structure of existence as such.

- by Gabriel Trop
- •
- Ontology, Aesthetics, Romanticism, Friedrich Wilhelm Joseph Schelling
- by Barbara Muraca
- •
- Alfred North Whitehead, Process Philosophy, DeGrowth, Naturphilosophie
- by Philipp Höfele
- •
- Schopenhauer, Schelling, Naturphilosophie, Schelling Freiheitsschrift 1809

Abstract
Vitalism is regarded as a defining feature of most Complementary and Alternative Medicine (CAM) modalities, and Contemporary Western Herbal Medicine (CWHM) is no exception. In order to fully understand the current function of CWHM’s vitalism it is necessary to place it within a historical context. This article gives a brief overview of the history of vitalism and examines the reasons behind its emergence. While the attribution of inexplicable events to immaterial agents is as old as humanity itself, it is shown that vitalistic concepts fulfilled a more specific role in physiological thinking and need to be differentiated from the wide spectrum of related concepts. The article further distinguishes between the historical use of vitalism as a heuristic device on the one hand and as a term that postulated the existence of purposeful forces or agents on the other. Finally, it outlines the circumstances under which vitalism became superfluous in nineteenth-century physiological theory.

- by Sabine Hiller
- •
- Naturphilosophie, History of Vitalism, Montpellier vitalism
- by Anselm Richter
- •
- German Idealism, Hegel, Johann Gottlieb Fichte, G.W.F. Hegel
- by Eckart Löhr
- •
- Naturphilosophie, Physik, Holistik, Hans Peter Dürr
- by Eckart Löhr
- •
- Religion, Hans Jonas, Kenosis, Naturphilosophie

Döblins Frühwerk zwischen Wilhelminismus und dem Ende der Weimarer Republik ist eine stetige Auseinandersetzung mit ‚Natur‘ – mit der menschlichen und nichtmenschlichen, mit der dynamischen und kontrollierten, mit der sorgenden und mit... more

- by Michael Storch
- •
- Friedrich Nietzsche, Literature And Science, Modernism, Alfred Döblin
- by Nicholas Halmi
- •
- Romanticism, Symbolism, Allegory, Coleridge

Die Naturphilosophie, welche Aristoteles in der "Physik" entwirft, lässt sich als Frage nach dem "Sinn von Natur" und darin zunächst als Komplement zur neuzeitlichen Naturwissenschaft lesen, welche die Natur stets als etwas Verstandenes voraussetzt. Nichtsdestotrotz gibt es deutliche Reibungsflächen, da Aristoteles im Gegensatz zu mechanistischem Denken auf der Unterscheidbarkeit von Natur und Technik beharrt. Martin Heidegger fragt nicht nur in eine ähnliche Richtung wie Aristoteles, sondern bezieht sich vielfach auch explizit auf ihn. Auf die Frage nach dem Verhältnis von Natur und Technik bietet er eine Antwort, die Aristoteles' Kozeption übersteigt: Für Heidegger ist die Technik die Natur, insofern diese sich vor dem Menschen verbirgt. Während Aristoteles dem Menschen noch Verfügungsgewalt über die Technik zugesteht, ist es für Heidegger nicht der Mensch, der mittels Technik die Natur beherrscht, sondern in Wahrheit die Natur, die in der Technik den Menschen beherrscht. Was sich hierbei verbirgt, sei nichts anderes als die Entbergung selbst.

- by Bengt Früchtenicht
- •
- Martin Heidegger, Naturphilosophie, Aristoteles, Ontologie
- by Matteo Pasquinelli
- •
- Cybernetics, Georges Canguilhem, Biophilosophy, Biopolitics

La prospettiva in cui in questo libro vengono lette le categorie di totalitarismo e di democrazia, vuole essere alternativa sia ad una rappresentazione esclusivamente storico-politica dei termini, che li ridurrebbe a mere e schematiche formalità procedurali, sia ad una loro rappresentazione in termini metafisico-mistico-spiritualistici, che ne farebbe categorie tutte interiori all’individuo fino al limite parossistico di poterle definire solo come un qualcosa di extra-mondano.
Si cercherà invece di restituire tali termini come vere e proprie categorie filosofiche depositarie di un’essenza che si manifesta in particolari rapporti storico-sociali ma che non coincide con una forma univoca e cristallizzata degli stessi.
Questa prospettiva risulta essenziale per non fare di fenomeni storici meri codici procedurali, rendendoli così etichette indifferenti al loro effettivo contenuto, anziché estrarre dalla loro forma d’attuazione pratica il loro significato teorico.
L’etica costituisce la bussola tramite la quale poter condurre una simile operazione, con ripercussioni anche sulla politica partitica ed istituzionale. E poiché al variare di tali posizioni derivano fenomeni storico-politico-sociali di genere diverso, un’etica che sia pubblica è l’unica bussola che possa orientare il darsi di quei fenomeni. Per questo una sezione del presente testo è dedicata alla mappatura delle più recenti tematizzazioni nell’ambito delle cosiddette etiche applicate: dal movimento di riabilitazione della filosofia pratica alla disputa tra liberalismo e comunitarismo, rispetto alla quale il neocontrattualismo sembra poter fungere da strumento di mediazione, dal movimento dell’etica della (co)responsabilità a quello dell’apertura all’alterità.
Una proposta di pacificazione sociale, che l’attualità ci dimostra essere sempre più urgente, è il punto conclusivo di questo testo. A tal fine, si tenterà la definizione di una costituzione antropologica basilare (pertanto universale, fintantoché eventualmente non muterà la configurazione dell’uomo), definendola con la formula di “antropologia essenziale”, grazie alla quale poter integrare l’analisi ontogenetica con quella filogenetica. I processi di modernizzazione (in particolar modo la globalizzazione), nei quali sono insite molteplici tematiche di carattere etico, politico e giuridico, saranno così inquadrati in una prospettiva in grado di dar conto delle dinamiche sociali, senza per questo perdere di vista l’individuo, essendovi una prospettiva antropologica a fondamento di quella sociologica.

- by Federico Sollazzo
- •
- Herbert Marcuse, Antonio Negri, Hannah Arendt, Norberto Bobbio

Schelling's early philosophy and his groundbreaking dynamism sought to present what was beneath the surface of nature, in order to reveal the ideal interiority of nature's real power, which for Schelling, was teeming with intensities, and forces displaying the unique inner life of the natural world. This paper's thesis, is an attempt to revive Schelling's early philosophy and Naturphilosophie, in the hopes of reconfiguring the modern conceptual gaze that has turned the natural world into a lifeless, empty, system. With our current climate crisis on the horizon, a return to Schelling's philosophy is an urgent endeavor and a call to philosophical arms in order to recreate a new relationship between modern humanity and nature, which ultimately seeks to grasp the organic world as not only productive but also creative and alive.

The present study was written with the intent of opening up new
ontological dimensions to the debate concerning the nature of the
organism, which broaden the horizons of contemporary biological
science. Various traditions from the natural sciences and Naturphilosophie
are further developed and synthesized into a novel theory of
the organism. Organismic genesis is contemplated in light of the process
of individual ontogenesis and its most dramatic phase, embryogenesis.
The ontogenetic theme also gives rise to the problem of organismic
self-maintenance, which exists both for multicellular and
unicellular life. In the synthesis here proposed, foundational principles
of Alfred North Whitehead’s and Henri Bergson’s process ontologies
find new integration in the concept of the organism. From the
unicellular to the most highly-developed of organisms, subjective interiority
is awarded in degrees to all life forms, wherein experience is
granted a central role in the ontogeny and self-maintenance of the
organism. Finally, a vision for a future process metaphysics is
sketched in which essential elements of the ontologies of both thinkers
are brought together.
Die vorliegende Untersuchung wurde verfasst, um der Diskussion
zum Wesen des Organismus neue ontologische Dimensionen zu eröffnen,
die den weltanschaulichen Horizont der gegenwärtigen Biowissenschaften
erweitert. Unterschiedliche naturwissenschaftliche
und naturphilosophische Traditionen werden weitergedacht und zu
einer neuen Theorie des Organismus synthetisiert. Organismisches
Werden wird in Bezug auf die Ontogenese des Individuums und vor
allem ihre dramatischste Phase, die Embryogenese, betrachtet. Zur
ontogenetischen Thematik gehört zwangsläufig auch die Problematik
der Selbsterhaltung des Organismus, die auch für einzellige Lebewesen
besteht. In der hier vorgeschlagenen Synthese werden Grundgedanken
der Prozessontologien von Alfred North Whitehead und
Henri Bergson auf eine neue Weise in die Idee des Organismus integriert.
Von den Einzellern bis zu höchst entwickelten Organismen
wird jedem Lebewesen in abgestufter Form subjektive Innerlichkeit
zugesprochen, wobei dem Erleben eine zentrale Rolle für die Ontogenese
und Selbsterhaltung des Organismus zukommt. Überdies wird
eine zukünftige Prozessmetaphysik skizziert, in der essentielle Elemente
der Ontologien beider Denker miteinander integriert werden.

Review of : Alberto Bonchino, Materie als geronnener Geist. Studien zu Franz von Baader in den philosophischen Konstellationen seiner Zeit, Baaderiana, vol. I, Paderborn, Ferdinand Schöningh, 2014, pp. 169; Franz von Baader,... more

- by Martino Rossi Monti
- •
- Romanticism, German Idealism, Mysticism, Science and Romanticism

This is a longer version of what will appear as a chapter in a forthcoming volume on Žižek and his critics. In it, I raise some problems for Žižek's dialectical materialist rendition of quantum mechanics by elaborating a series of Hegelian criticisms of the Schellingian philosophical framework favored by Žižek in his appropriations of the physics of the extremely small. Apropos Naturphilosophie and its relations to the natural sciences, both Schelling and Hegel propose what fairly can be characterized as emergentisms avant la lettre. However, whereas Hegel advances an emergentist layer cake model, in which the upper layers of Spirit arise from the lower layers of Nature, Schelling advances an emergentist layer doughnut model in which the top layer of the autonomous transcendental subject is nothing other or more than the resurgence of the bottom layer of something on the order of Spinoza's Deus sive natura. Schelling's pseudo-emergentism, by contrast with Hegel's genuine emergentism, explains away free sapient subjectivity through what Lacan would characterize as a conjuring trick in which the rabbit of Spirit Schelling pulls out of the hat of Nature is the one he put there in the first place. Schelling's hylozoism, panpsychism, pantheism, and vitalism, his spiritualization of nature, is neither dialectical nor materialist. As such, Žižek would do better to stick to his typical Hegelian guns when engaging with such sciences as quantum physics.

- by Adrian Johnston
- •
- Emergent Phenomena, German Idealism, Hegel, Slavoj Žižek

This article approaches the concept of the absolute operative in Goethe's Faust by taking its point of departure from Schelling's Naturphilosophie, which supersedes and embeds tragic subjectivity in an ontological dynamic that both grounds and exceeds the subjective. The essential operations of such an absolute manifest themselves in the tensions and inconsistencies generated by dynamic forces-attraction and repulsion, contraction and expansion-that move through all appearances, whether material, psychic, or discursive. Because a chaotic reserve of disorder belongs intrinsically to the unfolding of the absolute of Naturphilosophie, absolute signification in Faust manifests itself primarily in the shape of aberrant destinies. Moreover, the transcendental and textual dynamics of attraction and repulsion produce operations of unconditioning (from the "conditionless-ness" of the absolute, das Unbedingte) such that no singular phenomenon or individuated being can become a prioritized representative of the absolute. This article thus attempts to "uncondition" Faustian striving by drawing attention to alternative models of absolute signification in the text--for example, to Homunculus (the absolute as disindividuation), Euphorion (hyperindividuation), Gretchen (heteronomous-ethical individuation), or Mephistopheles (the negation of individuation)--each of whom are differentiated but nevertheless share the dynamic of forces of attraction and repulsion through which the movement of the absolute discloses itself. Finally, the paper seeks to "uncondition" the Eternal Feminine--itself an inconsistent, queer manifestation of the absolute (since it operates not just on male subjects, but on female subjects and angels that perturb sexual differentiation)--and open the path to an exteriority to the narrative of redemption, one that calls into question the Eternal Feminine as a full, adequate representation of the textual cosmology of Faust.

- by Gabriel Trop
- •
- Friedrich Wilhelm Joseph Schelling, Johann Wolfgang von Goethe, Schelling, Faust

The name Samuel Taylor Coleridge calls forth, in most people's minds, The Rhyme of the Ancient Mariner, Kubla Khan, Christabel, and other such great poems. Coleridge was, however, also a philosopher, although he is not often recognized as such outside of scholarly circles. Besides poetry, Coleridge also authored a series of scholarly works such as Biographia Epistolaris, Biographia Literaria, Logic, On the Constitution of the Church and State, Theological and Political Notes, Philosophical Lectures, and Formation of a More Comprehensive Theory of Life, amongst others. In his philosophical works, he made a serious attempt to develop a systematic Christian "Logosophia" of nature, religion, philosophy, and science. Coleridge, in his philosophy of nature, attempted to reconcile two very different systems of thought by which he was greatly influenced. These were Christian theology and the dynamic Naturphilosophie of such philosophers as Schelling, Fichte, and Steffens. He w...

В статье исследуется нестандартный материализм Франсуа Ларюэля, методологически рассматриваемый как натурфилософия (за образец которой берется прочтение Иэном Грантом сочинений Шеллинга), а нефилософия описывается как натурфилософия в рамках ее же методологии. Несмотря на кажущееся несходство двух проектов - Шеллинга и Гранта, с одной стороны, и Ларюэля, с другой стороны, - оба строятся на отрицании бинарных оппозиций, в которых один из терминов всегда пейоративен и оказывается в подчиненном положении. Во избежание такого исхода Шеллинг задействует депотенциирующую генеративную абстракцию, сводя философа в «Изображении моей системы» 1801 года до имманентного уровня природы - утопии Тождества. Ларюэль же подключает к своей борьбе сходные с шеллинговскими механизмы абстракции, чтобы «обеднить» понятия той философии, от которой отталкивается, и начать мыслить «исходя из» не-места материи. Таким образом, он тоже приходит к утопии, понимаемой им как движение, совмещающее в себе предмет и метод. Оно детерриторизующе, но эта детерриторизация отлична от происходящей в философии, так как в ней агентом выступает само Реальное, а философию следует преодолеть (приведя ее «в» утопию). Для более наглядного рассмотрения нефилософии Ларюэля в статье для контраста критически используется фигура Жиля Делёза, часто контрабандой протаскивавшего в свою работу идеализм и трансцендентность. В конечном счете, критически опираясь на Делёза, Ларюэль отказался от самой диады «материализм - идеализм», поскольку именно в ней материализм оказывается подчиненным идеализму. Вместо дуальности «материализм - идеализм» у Ларюэля мы получаем материализм и идеализм, соотносящиеся с отлученной от мысли материей и тождественные (но только в последней инстанции) Реальному.

- by Artem Morozov
- •
- Gilles Deleuze, Materialism, François Laruelle, Non-Philosophy

Seguendo una suggestione di Karl Löwith, secondo il quale: «l’antropologia diviene filosofica solamente con questa enorme domanda che riguarda il rapporto dell’uomo con il mondo», queste pagine prendono a tema l’eclettica figura di Carl Gustav Carus, in particolare la sua singolare interpretazione del rapporto tra uomo e natura, tra psyche e physis. Si tratta di un plesso tematico del tutto centrale tanto nella sua produzione artistica quanto in quella scientifica quanto in quella strettamente filosofica; plesso retto dalla convinzione che «la chiave per conoscere l’essenza della vita psichica cosciente si trova nella regione dell’inconscio».
Attraverso l’attenzione dedicata al pensiero di Carus, ci si pone anche il più generale obiettivo di battere un “sentiero interrotto” della modernità filosofica: quello di un’antropologia cosmocentrica ("physiologica") nella quale l’intreccio fra uomo e mondo, dell’uomo entro la totalità cosmica non deve essere postulato e costruito, ma vale come la precondizione originaria che di fatto sempre è. Come scrive ancora Löwith, è solo considerando «quei fenomeni ordinari e quotidiani […] i quali collegano le fasi vitali con la natura della vita organica e con il mondo naturale», che è possibile cogliere «i limiti della tradizionale antropologia filosofica dello spirito o dell’autocoscienza».

- by Nicholas Halmi
- •
- Critical Theory, Intellectual History, Comparative Literature, Aesthetics
- by Guillermo Domínguez-Huerta
- •
- Evolutionary Biology, History of Biology, Naturphilosophie, Lamarck

Whilst Kant's work has been important for understanding the orbit of Schelling's Naturphilosophie, this is often considered only in relation to the Critical philosophy. The aim of this paper is to suggest a connection between the pre-Critical Kant and Schelling's Naturphilosophie. Whilst on the surface this may seem like a futile task, in this paper I hope to show that Schelling was engaged with Kant's early work and that he even offers a critique of it, opening the path to an until now understated area of scholarship on the relationship between the two thinkers. I analyse one section (the Siebentes Hauptstück) from Kant's 1755 work, Allgemeine Naturgeschichte und Theorie des Himmels followed by an analysis of one section (the Zweiter Hauptabschnitt) from Schelling's 1799 work, Erster Entwurf eines Systems der Naturphilosophie.

- by Terrence Thomson
- •
- German Idealism, Immanuel Kant, Infinity, Schelling

This paper investigates the implicit aesthetics of Schelling’s early Naturphilosophie. Within the framework of Naturphilosophie, Schelling naturalizes the categories of the beautiful and the sublime, making not only the purposiveness of the beautiful, but also the disorder and perturbation of the sublime into part of the internal dynamic of nature. A disequilibrium between the transcendental forces of attraction and repulsion conditions all systems of differentiation, thus giving rise to an aesthetics of production inherent within nature that moves throughout the order and disorder of signs, things, and conscious states

- by Gabriel Trop
- •
- Aesthetics, Schelling, Naturphilosophie

The word Organismus came into usage in German in the 1790s to hold certain paradoxes in suspension. Referring to the dynamic processes of a living being rather than to the being itself, the concept of the organism attempted to navigate the complexity of identity for an interactive system in flux. This article analyzes four interconnected theories of the organism. Carl Friedrich Kielmeyer conceptualized an open, interactive system of all living beings in development over time. Andreas Röschlaub adapted John Brown's concept of excitability into a theory of the organism as that which integrated internal selfdetermination with responsiveness to an external world for each living being. Friedrich Schelling developed a theory of a world organism as a system of forces and incorporated thinking from both Kielmeyer and Röschlaub to account for differentiated existence as such. Finally, Novalis rendered the very concept of boundaries indistinct through his emphasis on perviousness and communicability.
https://symphilosophie.com/issue-3-2021/

Reconstructing the theories of encounter and individuation among Novalis and his contemporaries affiliated with the Freiberg Mining Academy, this article reconsiders German Romanticism through a Spinozan materialist tradition. Countering the reception of Novalis as a poet and an idealist philosopher of subjectivity belonging to Jena Romanticism, I advance an alternative constellation of his interlocutors that comprises an intellectual tendency around 1800, herein referred to as Freiberg Romanticism. This tradition is characterized by a materialist approach to the questions on forms of life, complexity, and power in the processes of emergence and becoming. In their respective theories of individuation, I show how Novalis, Johann Ritter, and Franz Baader share Spinoza's materialist ontology of immanence and transindividuality offered in recent interpretations of Spinoza in continental philosophy. In his engagement with Ritter's theory of Galvanism, Novalis develops a Spinozan logic of integration of individuals in nature. In his appropriation of Baader's theory of elementary physiology, Novalis articulates the immanent causality in the determination of individuals. Interrogating Novalis's, Ritter's, and Baader's respective epistemo-ontologies through Spinoza's thought, this article demarcates the limits of Freiberg Romanticism and its potential lapses into animism and vitalism. While Spinoza contributes a strong concept of substance to Freiberg Romanticism, regulating and problematizing the equivocations of Novalis and his contemporaries, Novalis contributes to the Spinozan tradition a strong concept of encounter.

- by Siarhei Biareishyk
- •
- Ontology, Romanticism, Materialism, Baruch Spinoza

The early German Romantics are often construed as irrationalist or proto-postmodern. As this reading goes, being critical of the myopic vision of modern science and the systematic tendencies of discursive reason, they prefer the openness of the fragment and the semantic inexhaustibility of poetic imagery and the feelings aroused by aesthetic experience. Novalis, like the other early German Romantics, is indeed pessimistic about the worldview endorsed by Enlightenment science and philosophy, which, he contends, disenchants nature by exclusively explaining its phenomena by quantification and mechanism, thus leading to alienation and nihilism. But Novalis envisages the then-emerging Romantic poetry as a distinctive a type of rational practice that can establish a new, more life-affirming conception of nature, one in fact already suggested by various developments in the science of his time. It accomplishes these feats by permitting us to gain, through the aesthetic experience of the beautiful whole of nature, a non-discursive, yet objective awareness of nature itself as a God-like organism to which we belong like limbs or organs to a body. However, not only is this poetic act of romanticizing, whereby we re-enchant a now disenchanted nature, “similar to algebraicizing” and hence on par with mathematical rigour, but also it, rather than philosophy, is the vehicle for truth. As Novalis encapsulates his approach: “Poesy is the truly absolutely real. This is the core of my philosophy. The more poetic, the more true.”

- by Joseph Carew
- •
- Metaphysics, Aesthetics, Romanticism, Philosophy of Art

Skript zur gleichnamigen Vorlesung an der TH Darmstadt 1997
Inhalt:
1. Zum Thema der Vorlesung
2. Gehlens Ableitung der Technik aus der anthropologischen Bestimmung des Menschen als „Mängelwesen“
3. Ernst Blochs Utopie einer Allianztechnik
4. Exkurs zu Schellings Naturphilosophie
5. Heideggers Frage nach der Technik
6. Vergleich Gehlen, Bloch, Heidegger
7. Die Idee der menschlichen Natur
8. Technik als Explikation der menschlichen Natur-Idee
9. Die schrittweise Entfernung der menschlichen Natur. Vom Organgebrauch zum computergesteuerten Maschinensystem
10. Technik und Entfremdung –
Gesellschaftliche Bedingungen der Entfesselung von Produktionstechnik I
11. Technik und Wert –
Gesellschaftliche Bedingungen der Entfesselung von Produktionstechnik II
12. Wert und Bildung
13. Zurückhaltende Technik und Potentieller Raum. Zur Dialektik der Bildungsinstitution
14. Schuld und Wiedergutmachung der Pädagogik

- by Werner Sesink
- •
- Martin Heidegger, Schelling, Ernst Bloch, Naturphilosophie

Although largely neglected in Schelling scholarship, the concept of bliss (Seligkeit) assumes central importance throughout Schelling’s oeuvre. Focusing on his 1810-11 texts, the Stuttgart Seminars and the beginning of the Ages of the World, this paper traces the logic of bliss, in its connection with other key concepts such as indifference, the world or the system, at a crucial point in Schelling’s thinking. Bliss is shown, at once, to mark the zero point of the developmental narrative that Schelling constructs here (from God before creation, via the natural, historical, and spiritual world, to the fully actualized, ‘true pantheism’) and to interrupt it at every step. As a result, bliss emerges here in its real utopian force but also its all-too-real ambivalence, indifference, and even violence, despite Schelling’s best efforts to theorize it as ‘love’; and Schelling himself emerges, in these texts, as one of modernity’s foremost thinkers not just of nature or freedom, but also of bliss in its modern afterlives. At stake in Schelling’s conception of bliss, I argue, is the very relationship between history and eternity, the not-yet and the already-here, the present and the eschatological - as well as between Spinozian immanence and the Christian temporality of salvation, so important for modernity (with what is often called its process of ‘secularization’) - not to mention the complex entanglement of indifference, violence, and love or the ideas of totality, nonproductivity, and nonrelation that Schellingian bliss involves.

- by Eckart Löhr
- •
- Hans Jonas, Naturphilosophie, Biologie, Biophilosophie
- by Martin Küpper
- •
- Philosophy Of Mathematics, Materialism, Immanuel Kant, G.W.F. Hegel

Philosophies after Kant maybe more than ever, were confronted with a particular epistemic problem: how can representations correspond with the objects they refer to, that is, how is knowledge possible? Against Kant's negative solution of the problem, proponents of German idealisms sought to establish a philosophical method that would close the gulf between what our concepts and the world they try to grasp. In his writings on a philosophy of nature, the young Schelling put forward methodological solution, which in interesting ways relates to Kant's statements on philosophical and mathematical methods of knowledge-acquisition. Far away from being a relapse into pre-critical philosophy, Schelling's Naturphilosophie offers a solution to the epistemic aporia through the concept of Darstellung [presentation]. Taking up on Kant's theory of mathematical presentation, Schelling devises a philosophical method capable of 'presenting its concepts'. I take 'presentation' to denote a reflective performance, which describes the genesis of its object while simultaneously bringing it into existence. By means of his conception of scientific experiments, Schelling introduces a way of mediating the ideal realm of philosophical construction with real realm of material nature; it is the role of the experiment to make nature present itself.

MusiCreaTS Atelier#2 (Musica e Creatività nel tempo e nello spazio - Musique et créativité dans le temps et l'espace - Musik und Kreativität in Zeit und Raum), coordonné par Magnus Gaul et Damien Ehrhardt, 6 mai 2022, 12h-14h, Universität... more

- by Damien Ehrhardt and +1
- •
- Area Studies, Aesthetics, Creativity, Cultural Transfer Studies

The specific relationship that living individuals have to their surroundings is often explained in terms of their boundary. Two basic variants of this can be distinguished. While in the first variant the spatial boundary of living individuals, as opposed to merely material bodies, has special function that is essential to the life process, according to the second variant living individuals have a boundary that extends beyond their spatial boundary. The thesis of an extended boundary has been defended in different scientific fields, for instance in recent theoretical biology (R. Dawkins, J. S. Turner) or in recent philosophy of cognition (A. Clark/ D. Chalmers). However, that the thesis in its entire range was already developed in the first half of the 20th century by Nicolai Hartmann is largely unknown. The essay shows how Hartman’s ontology of layers and levels can be used to acquire a conception of the extended boundary of living individuals that integrates organisms in general, animals and human persons in a unified way.

Ist von der Entfremdung des Menschen von der Natur die Rede, so fast immer nur im Zusammenhang mit den aufkommenden Wissenschaften der Neuzeit. Die geistesgeschichtlichen Wurzeln liegen aber weitaus tiefer und lassen sich bis zur neolithischen Revolution zurückverfolgen. Der Ausbruch aus dem zyklischen Denken, die Entwicklung des Alphabets 1200 v. Chr. sowie die griechische "Aufklärung" einige Jahrhunderte später markieren einen ersten Höhepunkt in der Emanzipation von der Natur mit allen negativen Folgen. Mit der Umsetzung wissenschaftlicher Erkenntnisse in Technik, gepaart mit einer kapitalistischen Wirtschaftsordnung seit Mitte des 18. Jahrhunderts, sind wir dabei, die Erde global und irreversibel zu ruinieren. Das Überwinden der ökologischen Krise kann nur gelingen, indem wir sowohl unsere Weltanschauung als auch unsere alltägliche Praxis einer gründlichen Revision unterziehen. Das umfasst zum einen tiefenökologische Aspekte, zum anderen den Ausstieg aus der Wachstumsgesellschaft.

- by Eckart Löhr
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- Umwelt, Naturphilosophie, Ökologie, Klimawandel