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The author or concept searched is found in the following 7 entries.
| Disputed term/author/ism | Author |
Entry |
Reference |
|---|---|---|---|
| History | Droysen | Gadamer I 216 History/Droysen/Gadamer: Droysen sees the dual nature of history as being rooted in the "peculiar" Gadamer I 217 charisma of human nature so happily imperfect that it must be both spiritually and physically ethical"(1) Gadamer: With these terms, borrowed from Wilhelm von Humboldt, Droysen is certainly not trying to say anything other than what Ranke had in mind with his emphasis on force. He too does not see the reality of history as pure spirit. Rather, behaving ethically implies that the world of history does not know a pure expression of will in a material that is unresistingly pictorial. Its reality consists in a constantly new grasping and shaping of the "restlessly changing finiteness" to which every actor belongs. Droysen now succeeds to a completely different degree in drawing conclusions for historical behaviour from this double nature of history. DroysenVsRanke: The reference to the behaviour of the poet, which was enough for Ranke, is no longer enough for him. Cf. >Understanding/Ranke. Self-sacrifice by looking or telling does not lead to historical reality. For the poets "write a psychological interpretation of the events. In the realities however still other moments than the personalities have an effect" (Historik § 41)(1). The poets treat the historical reality as if it was wanted and planned by acting persons. But that is not the reality of history, to be like that. Therefore, the real will and planning of the acting people is not at all the actual object of historical understanding. The psychological interpretation of the individual individuals cannot achieve the meaning of the historical events themselves. "Neither does the one who wants become completely absorbed in this one fact, nor has that which has become, become only through the strength of his will, his intelligence; it is neither the pure nor the whole expression of this personality." (§ 41). >Sense, >Interpretation, >Hermeneutics. Psychological interpretation is therefore only a subordinate moment in historical understanding, and not only because it does not really achieve its goal. It is not only because a barrier is experienced here. Psychology/Understanding/Droysen: The inwardness of the person, the sanctuary of conscience, is not only inaccessible to the historian. That to which only sympathy and love penetrate is not at all the goal and object of his research. He does not have to penetrate into the secrets of individual persons. What he is researching is not the individuals as such, but what they mean as moments in the movement of moral powers. 1. J.G. Droysen, Grundriß der Historik, 1868 Pfotenhauer IV 60 Positivism/History/DroysenVsBuckle/Droysen: (J. G. Droysen (1863)(1)). Since Droysen's criticism of Buckle's History of Civilization (H. Th. Buckle (2)) in England, efforts have been increasing to identify the historical sciences and their subject matter as a separate area of intellectual activity. Buckle's work could be considered representative for the attempt to create a positivist programme for the different areas of historical and social life. Following on from Comte, the constant relations between observable phenomena should be recorded(3) instead of speculating metaphysically about "actual" causes. .... The presumption that all historical phenomena are causally determined would then become the leading precondition for historical research. This would be done for the sake of the methodical ideal of an exact, always repeatable, situation-independent observation and analysis. 1. J. G. Droysen Erhebung der Geschichte zum Rang einer Wissenschaft, in HZG 9, (1863), S. 1-22. 2. H. Th. Buckle, History of Civilization in England, London 185ff. 3. A. Comte, Discours sur l‘Esprit positif, Paris 1844, dt. Hamburg 1956, S. 26ff. |
Droys I J. G. Droysen Grundriss der Historik Paderborn 2011 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 Pfot I Helmut Pfotenhauer Die Kunst als Physiologie. Nietzsches ästhetische Theorie und literarische Produktion. Stuttgart 1985 |
| Interrelation | Ranke | Gadamer I 211 Interrelation/History/Freedom/Necessity/Ranke/Gadamer: The historical forces that form the actual carriers of historical development are not like the monadic subjectivity of the individual. Rather, all individuation is itself already shaped by the opposing reality, and for this very reason individuality is not subjectivity but living force. >Forces/Ranke. Interrelation: The use of the category of force now makes it possible to think of the interrelation in history as a primary circumstance. Force is only ever real as a game of forces, and history is such a game of forces that creates continuity. Both Ranke and Droysen speak in this context of history being a "nascent sum", thus rejecting any claim to an a priori construction of world history, and they think to stand on the ground of experience with this(1). GadamerVsRanke/GadamerVsDroysen: But the question is whether with this more is required than they themselves know. The fact that universal history is a nascent sum means that it is a - albeit unfinished - whole. But this is by no means a matter of course. Qualitatively unequal items do not add up. Rather, summation presupposes that the unit under which they are summarized leads their summarization in advance. This prerequisite is, however, an assertion. The idea of the unity of history is in truth not as formal and as independent of a substantive understanding of "the" history as it seems to be.(2) The world of history has by no means always been thought of in terms of world-historical unity. For example, it can also - as in the case of Herodotus - be regarded as a moral phenomenon. As such it offers a wealth of examples, but no unity. What legitimates the talk of a unity of world history? This question was once easily answered when the unity of a goal and thus of a plan in history was presupposed. But what is the general denominator that allows adding up Gadamer I 212 if such a goal and plan is not adopted in history? >Unity/History/Historism, >Unity/History/Ranke, >Continuity/Ranke. 1. Ranke, Weltgeschichte IX, S. 163; 2. The fact that Ranke - and not as the only one - thinks and writes subsuming as summing (e.g. op. cit., p. 63) is highly indicative of the secret attitude of the historical school. |
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 |
| Recognition | Droysen | Gadamer I 219 Recognition/Droysen/Gadamer: Against historical apriorism, [Droysen] agrees with Ranke that we cannot see the goal, only the direction of the movement. The purpose of the purposes to which the restless work of historical humanity is related cannot be determined by historical knowledge (§§ 80-86)(1). It is only the object of our foreboding and belief. The position of historical knowledge now corresponds to this image of history. DroysenVsRanke: Even [historical cognition] cannot be understood as Ranke understood [it]: as an aesthetic self-forgetfulness and self-extinction in the manner of the great epic poetry. Ranke: The pantheistic move in Ranke allowed here the claim of a universal and at the same time direct participation, a complicity of the universe. Droysen: Droysen, on the other hand, thinks of the mediations in which understanding moves. The moral powers are not only the actual reality of history, to which the individual elevates him- or herself in action. At the same time, they are what makes the one who questions and researches historically rise above his or her own particularity. The historian is determined and limited by his or her belonging to certain moral spheres, his or her homeland, his or her political and religious convictions. But it is precisely on this irrevocable one-sidedness that his or her participation is based. Under the concrete conditions of one's own historical existence - and not hovering over things - the task is justice. "His or her justice is that he or she seeks to understand" (§ 91)(1). Droysen's formula for historical recognition is therefore "to understand by research" (§ 8). Therein lies both an infinite mediation and an understanding" (§ 8). Therein lies also an infinite mediation and a final immediacy. The concept of research, which Droysen connects here in such a significant understanding should mark the infinity of the task by which the historian is as fundamentally separated from the achievements of artistic creation as he or she is from the perfect harmony that sympathy and love between you and I bring about. >Science/Droysen. 1. J.G. Droysen, Grundriß der Historik, 1868 |
Droys I J. G. Droysen Grundriss der Historik Paderborn 2011 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 |
| Sense | Droysen | Gadamer I 221 Sense/History/Droysen/Gadamer: [by means of the term] the expression (...) historical reality rises into the sphere of the meaningful, and thus in Droysen's methodological self-contemplation hermeneutics becomes master over history: "The individual is understood in the whole, and the whole from the individual" (§ 10)(1). >Understanding/Droysen. Gadamer: This is the old rhetorical-hermeneutical basic rule, which is now turned inward: Schleiermacher: "The one who understands, because he or she is an I, a totality in him- or herself, like the one he or she has to understand, the person's totality is complemented by the individual utterance and the individual utterance by its totality. "That's Schleiermacher's formula. In its application lies that Droysen shares its premise, that is, the history which he sees as acts of freedom is nevertheless deeply understandable and meaningful to him as a text. Droysen: The completion of the understanding of history is, like the understanding of a text, "spiritual presence". DroysenVsRanke/Gadamer: So we see Droysen more clearly defining than Ranke what research and understanding implies in terms of mediation, but in the end he too is only able to conceive the task of history in aesthetic-hermeneutic Gadamer I 222 categories. According to Droysen, what history is striving for is to reconstruct the great text of history from the fragments of tradition. 1. J.G. Droysen, Grundriss der Historik, 1868 |
Droys I J. G. Droysen Grundriss der Historik Paderborn 2011 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 |
| Understanding | Ranke | Gadamer I 215 Understanding/Ranke/Historism/Gadamer: Ranke, Thesis: The last result of historical science is "compassion, complicity of the universe"(1). Rankes' famous twist to erase himself is based on this pantheistic background. DiltheyVsRanke: Of course, such self-extinction is in truth, as Dilthey(2) has objected, the expansion of the self into an inner universe. RankeVsDilthey: For Ranke, self-extinction is still a form of real participation. One must not understand the concept of participation in psychological-subjective terms, but must think of it from the standpoint of the concept of life that underlies it. Because all historical phenomena are manifestations of All-Life (German: "All-Leben"), participation in them is participation in life. Gadamer: From there the expression of understanding gains its almost religious sound. Understanding is direct participation in life, without the mental mediation through the concept. It is precisely this point that the historian is concerned not to relate reality to concepts, but to reach the point where "life thinks and thought lives". The phenomena of historical life are grasped in understanding as the manifestations of All-Life, the divinity. Such an understanding penetration of the same means in fact more than a human cognitive achievement of an inner universe, as Dilthey reformulated the historian's ideal against Ranke. It is a metaphysical statement that puts Ranke in the greatest proximity to Fichte and Hegel when he says: "The clear, full, lived insight, that is the marrow of being (German: "Seyns") has become transparent and sees through itself"(3). In such a phrase it is quite noticeable how close Ranke remains to German idealism. The full self-transparency of being, which Hegel thought of in the absolute knowledge of philosophy, legitimizes even Ranke's self-confidence as a historian, no matter how much he rejects the claim of speculative philosophy. Gadamer I 216 Gadamer: The pure devotion to the vision of things, the epic attitude of one who seeks the fairy tale of world history(4) may indeed be called poetic, provided that for the historian God is present in everything not in the form of the concept but in the form of the "external imagination". Indeed, one cannot better describe Ranke's self-image than by these terms of Hegel. The historian, as Ranke understands him, belongs to the figure of the absolute mind, which Hegel described as that of the >Kunstreligion. DroysenVsRanke/Gadamer: For a sharper-thinking historian, the problem of such a self-conception had to become visible. The philosophical significance of Droysen's historiography lies precisely in the fact that he seeks to detach the concept of understanding from the indeterminacy of aesthetic-pantheistic communion that he has with Ranke and formulates his conceptual premises. The first of these preconditions is the concept of expression(5). Understanding is understanding of expression. >History, >History/Ranke, >Historiography, >World History, >Universal history. 1. Ranke (ed. Rothacker). S. 52. 2. Dilthey, Ges. Schriften V, 281. 3. Lutherfragment 13. 4. Ebenda S. 1 5. Vgl. auch unten S. 341 f. , 471 f. und Bd. 2 der Ges. Werke, Exkurs VI, S. 384ff. |
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 |
| Unity | Ranke | Gadamer I 212 Unity/History/Ranke/Gadamer: The idea of the unity of world history includes the uninterrupted continuity of the development of world history. This idea of continuity is also initially of a formal nature and does not imply any concrete content. It too is like an a priori of research, which invites us to penetrate ever deeper into the interweaving of the world-historical context. In this respect it is only as a methodological naivety of Ranke when he speaks of the "admirable continuity" of historical development(1). What he actually means by this is not at all this structure of continuity itself, but the content that is formed in this continuous development. >Interrelation/History/Ranke. That it is something and only one thing that finally emerges from the unmistakably diverse whole of the development of world history, namely the unity of the occidental cultural world, which was brought up by the Germanic-Romanic peoples and spread over the whole earth, is what arouses his admiration. GadamerVsRanke: Admittedly, even if one acknowledges this substantive sense of Ranke's admiration of "continuity", Ranke's naivety is still evident. The fact that world history has brought up this western cultural world in continuous development is again not a mere fact of experience that is determined by historical consciousness, but a condition of historical consciousness itself, i.e. nothing that could have been absent Gadamer I 213 or could be crossed out by new experience. Rather, it is only because world history has taken this course that the question of the meaning of history can be asked by a world-historical consciousness and mean the unity of its continuity. For this one can refer to Ranke himself. >Continuity/Ranke. 1. Ranke, Weltgeschichte IX, 2 Xlll. |
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 |
| Universal History | Historism | Gadamer I 215 Universal History/Historism/Gadamer: Universal history, world history - these are in truth not embodiments of a formal nature, in which the whole of what is happening is meant. In historical thought, the universe as the divine creation is elevated to the consciousness of itself. Admittedly, this is not a comprehensible consciousness. The ultimate result of historical science is "compassion, complicity of the universe"(1). Ranke's famous twist can be understood on this pantheistic background according to which he wants to exterminate himself. >World history. DiltheyVsRanke: Of course, such self-extinction is in truth, as Dilthey(2) has objected, the expansion of the self into an inner universe. But it is not by chance that Ranke does not carry out such a reflection, which leads Dilthey to his psychological basis of the humanities. >L. v. Ranke. RankeVsDilthey: For Ranke, self-extinction is still a form of real participation. One must not understand the concept of participation in psychological-subjective terms, but must think of it from the concept of life that underlies it. Because all historical phenomena are manifestations of "all-life" (German: "All-Leben"), participation in them is participation in life. >W. Dilthey. 1. Ranke (ed. Rothacker). S. 52. 2. Dilthey, Ges. Schriften V, 281. |
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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