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), Quantification in Medieval Physics, in: Woolf H. (ed., 1969), Quantification – A History of the Meaning of Measurement in the Natural and Social Sciences, Bobbs-Merrill, Publ., Indianapolis – N.Y., 1969 d’Espanat B. (2006), On physics and philosophy („Traité de physique et de philoso- phie“). Princeton U. P., Princeton, N.J., 2006 de St. Exupery A. (1943), Der kleine Prinz, Insel Verlag, Berlin Debroer T.J. (1901), History of Philosophy in Islam, (Hg. u. übersetzt: Jones E.R.), Kessinger Publ., Rare Mystical Reprints, Hertford, G.B. Defoe D. (1719), The Life and Strange

continuities of elements,” not, as in the case of Ernst Cassirer, “the formative influence that helped determine the patterns into which these elements fitted.”16 And he adds that “this stress on continuity […] rather than what was novel in it as a whole was characteristic of Lovejoy’s earlier essay on the history of philosophy.”17 The 13 Arthur O. Lovejoy, Essays in the History of Ideas, Baltimore 1948, xiv. 14 Ibid., 532. 15 Lovejoy, The Great Chain, 3f. 16 Maurice Mandelbaum, The History of Ideas

Grafton, The His- tory of Ideas: Precept and Practice, 1950-2000 and Beyond, in: Journal of the History of Ideas 67. 2006, S. 1–32; Leo Cantana, Lovejoy's Readings of Bruno: Or How Nine- teenth-Century History of Philosophy was 'Transformed' Into the History of Ideas, in: Journal of the History of Ideas 71. 2009, S. 91–112. 81 Zur History of Ideas Club siehe: Wilson, S. 187-189; Dorothy Stimson, The History of Ideas Club, in: George Boas (Hg.), Studies in Intellectual History, Baltimore 1953, S. 174–196. 82 Siehe: Arthur O. Lovejoy, On Some Conditions of Progress

Grosseteste and the Origins of Experimental Science 1100–1700, Oxford U.P., 2002 Debroer T.J. (1901), History of Philosophy in Islam, (Hg. u. übersetzt: Jones E.R.), Kessinger Publ., Rare Mystical Reprints, Hertford, G.B. 534 literatur Der Koran – Das heilige Buch des Islam, (Ullmann L. / L.W.-Winter), W. Gold- mann, München, 1964 Denningmann S. (2004), Die astrologische Lehre der Doryphorie – eine sozio- morphe Metapher in der antiken Planetenastrologie, Saur, München – Leip- zig, 2004 Derrida J. (1967), Die Schrift und die Differenz, Suhrkamp, Fft./M., 1992 Dhanani A

rewritingmodernity is a technique that does not provide knowledge of the past, but which »presupposes that the past itself is the actor or agent that gives to the mind the elements with which the scene will be constructed«7. Here, with this methodolog- ical statement, Lyotard positions himself in the history of philosophy: »For what is in play here is not the ›recognition‹ of the given, as Kant says, but the ability to let things come as they present themselves. Following that sort of attitude, every moment, every now is an ›opening oneself to‹«8. He aligns himself with Theodor

topic of the lecture was not new to him: as a letter he sent to Ludwig Feuer- bach shows, Moleschott was already doing experiments on the influence of light on organisms in 1853.98 But it was not only on the natural sciences that Moleschott’s studies focused in this period: in fact, in another letter to Feuerbach, Moleschott ex- plained his views on philosophy and history. For him, philosophy should only exist as history of philosophy, whereas history should not be limited to the history of West- ern Europe, but become global history. This goes together with his

claiming that Greek philosophy acquired all its wisdom from the biblical prophets and subsequently deformed it. In doing so, he places Christianity in direct succession to these prophets, thereby granting Christians unrestricted access to the unadulterated truth. Consequently, Christian con- cepts are thus given a priority by which they are characterized as superior despite their similarity to pagan concepts. Additionally, Octavius provides this example to demonstrate how a Christian approach to the history of philosophy that does not entirely reject pagan

moral sentiments, in: Journal of the History of Philosophy 33, 1995, 275–300; Shoji Tanaka, The main Themes and Structure of Moral Philosophy and the Formation of Political Economy in Adam Smith, in: Tatsuja Sakamoto/Hideo Tanaka (Hrsg.), The Rise of Political Economy in the Scottish Enlightenment. London 2003; Georg J. Andree, Sympathie und Unparteilichkeit: Adam Smiths System der natürlichen Moralität. Paderborn 2003. 20 Vgl. etwa Francis Hutcheson, Short Introduction to Moral Philosophy. Glasgow 1747. MORAL DER ÖKONOMIE UND ÖKONOMIE DER MORAL | 77 cher

’s thesis, I have already dealt with Moleschott’s thought at some length and based on archival material;28 however, my approach was very different from that of the present work. In “Jacob Moleschott and the Conception of Science in the 19th Century: Scientific Materialism as ‘Totalizing’ Worldview”, I have inter- rogated the sources mainly from the perspective of the history of philosophy and the history of ideas; however, I have also taken into account the context of nationalism and the political and social environment of unified Italy, as well as the scientific con