Economics Dictionary of ArgumentsHome
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| Wilhelm Dilthey: Wilhelm Dilthey (1833 – 1911) was a German philosopher, historian, psychologist, and sociologist. He is best known for his contributions to the theory of the human sciences and hermeneutics. Major works Introduction to the Human Sciences (1883) The Essence of Philosophy (1907)Poetry and Experience (1906) The Life of Schleiermacher (1877)
The Youth of Hegel (1905). Dilthey's work had a profound influence on the development of the human sciences in the 20th century._____________Annotation: The above characterizations of concepts are neither definitions nor exhausting presentations of problems related to them. Instead, they are intended to give a short introduction to the contributions below. – Lexicon of Arguments. | |||
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Hans-Georg Gadamer on Dilthey - Dictionary of Arguments
Gadamer I 246 Dilthey/Gadamer: In speculative idealism the concept of the given, of positivity, had been subjected to a fundamental critique. In the end Dilthey tried to refer to this for his life-philosophical tendency. He writes(1): "How does Fichte describe the beginning of a new? Because he starts from the Gadamer I 247 intellectual view of the I, but does not understand it as a substance, a being, a given, but rather precisely through this view, i.e. this strained deepening of the I in itself as life, activity, energy, and accordingly understands energy concepts such as opposition, etc. realization in it." >Philosophy of life, >Given, >Criticism. Gadamer: Likewise, Dilthey finally recognized in Hegel's concept of the spirit the vitality of a genuine historical concept.(2) >Spirit/Hegel. Nietzsche/Bergson/Simmel: Some of his contemporaries worked in the same direction, as we pointed out in the analysis of the concept of experience: Nietzsche and Bergson, these late descendants of the romantic criticism of the thought form of mechanics, and Georg Simmel. Dilthey/Heidegger/Gadamer: But what radical demand for thinking lies in the inappropriateness of the concept of substance for historical being and historical recognition was only brought to general awareness by Heidegger(3). Only through him was Dilthey's philosophical intention released. With his work he tied in with the research of intentionality in Husserl's phenomenology, which was the decisive breakthrough in that it was not at all the extreme Platonism that Dilthey saw in it(4). Intentionality/Objectivity/Husserl/Gadamer: Rather, the more one gains insight into the slow growth of Husserl's thoughts through the progression of the great Husserl edition, the clearer it becomes that with the theme of intentionality an increasingly radicalizing critique of the "objectivism" of previous philosophy - also of Dilthey(5) - began, which was to culminate in the claim of philosophy: "that intentional phenomenology for the first time made the mind as a spirit a field of systematic experience and science and Gadamer I 248 thus achieved the total conversion of the task of knowledge."(6) >Spirit/Husserl. >Entries for Dilthey as an author. 1. Dilthey, Ges. Schriften, V Il, 333. 2. Ges. Schriften Vll, 148. 3. Heidegger already spoke to me in 1923 with admiration about the late writings of Georg Simmel. That this was not only a general recognition of the philosophical personality of Simmel, but also indicates the impulses Heidegger had received in terms of content, becomes clear to everyone who reads the first of the four "Metaphysical Chapters", which summarized under the title "Philosophy of Life" what the doomed Georg Simmel had in mind as a philosophical task. There it says, roughly, that "life is really past and future"; there "the transcendence of life is described as the true absolute", and the essay concludes: "I am well aware of the logical difficulties that stand in the way of the conceptual expression of this way of looking at life. I have tried to formulate them, in the full presence of the logical danger, since, after all, the layer has possibly been reached here where logical difficulties do not easily call for silence - because it is the one from which the metaphysical root of logic first nourishes itself. « 4. Cf. Natorp's criticism of Husserl's ideas (1914) (Logos 1917) and Husserl himself in a private letter to Natorp on June 29th, 1918: "whereby I may also note that I have already overcome the stage of static Platonism for more than a decade and have put the idea of transcendental genesis as the main theme of phenomenology". The note by O. Beckers goes into the same direction in the Husserlfestschrift p. 39. 5. Husserliana VI, 344. 6. Husserliana VI, 346._____________Explanation of symbols: Roman numerals indicate the source, arabic numerals indicate the page number. The corresponding books are indicated on the right hand side. ((s)…): Comment by the sender of the contribution. Translations: Dictionary of Arguments The note [Concept/Author], [Author1]Vs[Author2] or [Author]Vs[term] resp. "problem:"/"solution:", "old:"/"new:" and "thesis:" is an addition from the Dictionary of Arguments. If a German edition is specified, the page numbers refer to this edition. |
Gadamer I Hans-Georg Gadamer Wahrheit und Methode. Grundzüge einer philosophischen Hermeneutik 7. durchgesehene Auflage Tübingen 1960/2010 Gadamer II H. G. Gadamer The Relevance of the Beautiful, London 1986 German Edition: Die Aktualität des Schönen: Kunst als Spiel, Symbol und Fest Stuttgart 1977 |
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