By Anthony O'Hear
This number of essays from the Royal Institute of Philosophy indicates the connections and interrelations among the analytic and hermeneutic traces in German philosophy given that Kant, in part to problem the concept there are separate, non-communicating traditions. the prestigious individuals contain Robert Solomon writing on Nietzsche, Michael Inwood on Heidegger, P. M. S. Hacker on Frege and Wittgenstein, Christopher Janaway on Schopenhauer, Thomas Uebel on Neurath and the Vienna Circle, and Jay Bernstein on Adorno. the gathering is rounded off through a paper through Jürgen Habermas in particular on hermeneutic and analytic philosophy.
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Extra resources for German Philosophy since Kant (Royal Institute of Philosophy Supplements)
Translations are as follows, with minor modifications: The World as Will and Representation, trans. E. F. J. Payne (New York: Dover, 1969); Parerga and Paralipomena, trans. E. F. J. Payne (Oxford: Clarendon Press, 1974). An important divergence from Payne's translation should be noted: for Wille zum Leben I use 'will to life' where Payne has 'will-to-live'. I have substituted my preferred version even in citations which are otherwise from Payne's translation. 48 Schopenhauer's Pessimism the world could suffice to still its craving, set a final goal to its demands, and fill the bottomless pit of its heart.
37-39). The new immediacy exhibited by negativity, to which Hegel now draws attention, is different from this. It does not belie essence's self-negating character, but, on the contrary, is the immediacy negativity must have in so far as it is nothing but negativity, nothing but sheer seeming to be. Such immediacy is, Hegel says, the 'immediacy that is as pure mediation or absolute negativity'. 35 This immediacy is real, because essence cannot be anything less than sheer negativity and seeming. At this point in the analysis, we begin to see that the essence does 35 Hegel, Wissenschaft der Logik, 2: 23; Science of Logic, p.
Neue Fassung', p. 236. 33 Stephen Houlgate diacy and the essence in this way we are overlooking something very important: immediacy cannot actually be something distinct from, or other than, the essence of things, because what there is in essence is all that there truly is. The concept of essence thus requires us to revise the idea that immediacy is real but inessential, and to conceive of it in a new way. The concept of essence, we recall, is the concept of the true character of immediacy itself; it arose when we discovered that immediacy is not simple immediacy after all, but is in truth non-immediacy.
German Philosophy since Kant (Royal Institute of Philosophy Supplements) by Anthony O'Hear