attention and these individuals themselves are able to articu-
late their experiences in new terms, it is possible that our system of normality
concerning gender has to change or is already changing. Alternatively, we could
simply consider, from our perspective, the stupidity of what philosophers have
written about women in the historyofphilosophy, and the relativity of any con-
cordance concerning gender should seem incontestable.
Although the intersubjective reading thus seems to solve many of the prob-
lems connected with the first two approaches, my critical
Bergson 1999, S. 163. Zu den Differenzen zwischen Bergson und Cassi-
rer siehe weiter oben Abschn. 2.5.
242 Vgl. Cassirer 1994 b, S. 42.
244 Krois weist in diesem Zusammenhang darauf hin: „Philosophy is a later
development in the history of culture. Cassirer is acutely conscious of this
and – like Hegel – he is especially aware of the place of his own thought
in the historyofphilosophy. The philosophy of culture serves Cassirer as
a medium for reflection on philosophy. In this regard it fulfills the func-
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