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First published in English in 1933, this detailed philosophical
examination of the contemporary state and nature of mankind is a
seminal work by influential German philosopher Karl Jaspers.
Elucidating his theories on a variety of topics pertaining to
contemporary and future human existence, Man in the Modern Age is
an ambitious and wide-ranging work, which meditates upon such
diverse subjects as the tension between mass-order and individual
human life, our present conception of human life and the potential
for mankinda (TM)s future existence. Written shortly before the
accession to power of Hitler and National Socialism, this is not
only an important philosophical work, but also an insightful and
intriguing historical document.
Karl Jaspers (1883-1969) was a German psychiatrist and philosopher
and one of the most original European thinkers of the twentieth
century. As a major exponent of existentialism in Germany, he had a
strong influence on modern theology, psychiatry and philosophy. He
was Hannah Arendt's supervisor before her emigration to the United
States in the 1930s and himself experienced the consequences of
Nazi persecution. He was removed from his position at the
University of Heidelberg in 1937, due to his wife being Jewish.
Published in 1949, the year in which the Federal Republic of
Germany was founded, The Origin and Goal of History is a vitally
important book. It is renowned for Jaspers' theory of an 'Axial
Age', running from the 8th to the 3rd century BCE. Jaspers argues
that this period witnessed a remarkable flowering of new ways of
thinking that appeared in Persia, India, China and the Greco-Roman
world, in striking parallel development but without any obvious
direct cultural contact between them. Jaspers identifies key
thinkers from this age, including Confucius, Buddha, Zarathustra,
Homer and Plato, who had a profound influence on the trajectory of
future philosophies and religions. For Jaspers, crucially, it is
here that we see the flowering of diverse philosophical beliefs
such as scepticism, materialism, sophism, nihilism, and debates
about good and evil, which taken together demonstrate human beings'
shared ability to engage with universal, humanistic questions as
opposed to those mired in nationality or authoritarianism. At a
deeper level, The Origin and Goal of History provides a crucial
philosophical framework for the liberal renewal of German
intellectual life after 1945, and indeed of European intellectual
life more widely, as a shattered continent attempted to find
answers to what had happened in the preceding years. This Routledge
Classics edition includes a new Foreword by Christopher Thornhill.
Karl Jaspers (1883-1969) was a German psychiatrist and philosopher
and one of the most original European thinkers of the twentieth
century. As a major exponent of existentialism in Germany, he had a
strong influence on modern theology, psychiatry and philosophy. He
was Hannah Arendt's supervisor before her emigration to the United
States in the 1930s and himself experienced the consequences of
Nazi persecution. He was removed from his position at the
University of Heidelberg in 1937, due to his wife being Jewish.
Published in 1949, the year in which the Federal Republic of
Germany was founded, The Origin and Goal of History is a vitally
important book. It is renowned for Jaspers' theory of an 'Axial
Age', running from the 8th to the 3rd century BCE. Jaspers argues
that this period witnessed a remarkable flowering of new ways of
thinking that appeared in Persia, India, China and the Greco-Roman
world, in striking parallel development but without any obvious
direct cultural contact between them. Jaspers identifies key
thinkers from this age, including Confucius, Buddha, Zarathustra,
Homer and Plato, who had a profound influence on the trajectory of
future philosophies and religions. For Jaspers, crucially, it is
here that we see the flowering of diverse philosophical beliefs
such as scepticism, materialism, sophism, nihilism, and debates
about good and evil, which taken together demonstrate human beings'
shared ability to engage with universal, humanistic questions as
opposed to those mired in nationality or authoritarianism. At a
deeper level, The Origin and Goal of History provides a crucial
philosophical framework for the liberal renewal of German
intellectual life after 1945, and indeed of European intellectual
life more widely, as a shattered continent attempted to find
answers to what had happened in the preceding years. This Routledge
Classics edition includes a new Foreword by Christopher Thornhill.
First published in 1965. Routledge is an imprint of Taylor &
Francis, an informa company.
First published in 1965, this collection of three essays by
influential German philosopher Karl Jaspers deals with the response
of the philosophical mind to the world of reality, with the search
for truth. In Leonardo, this search is shown in the thinking and
the works of a supreme artist whose means of apperception are the
senses.
The essay on Max Weber commemorates a man Jaspers knew
personally and ardently admired.
The main essay in the collection is an exhaustive, three part
study of Descartes: analysing Descartes' new philosophical
operation, Descartes' Method, and the position of his philosophy
within the wider historical context of philosophical thought.
First published in English in 1933, this detailled philosophical
examination of the contemporary state and nature of mankind is a
seminal work by influential German philsopher Karl Jaspers.
Elucidating his theories on a variety of topics pertaining to
contemporary and future human existence, Man in the Modern Age is a
key text by a man whose influence in the field continues to be
felt.
To find more information about Rowman and Littlefield titles,
please visit www.rowmanlittlefield.com.
Shortly after the Nazi government fell, a philosophy professor at
Heidelberg University lectured on a subject that burned the
consciousness and conscience of thinking Germans. aAre the German
people guilty?a These lectures by Karl Jaspers, an outstanding
European philosopher, attracted wide attention among German
intellectuals and students; they seemed to offer a path to sanity
and morality in a disordered world. Jaspers, a life-long liberal,
attempted in this book to discuss rationally a problem that had
thus far evoked only heat and fury. Neither an evasive apology nor
a wholesome condemnation, his book distinguished between types of
guilt and degrees of responsibility. He listed four categories of
guilt: criminal guilt (the commitment of overt acts), political
guilt (the degree of political acquiescence in the Nazi regime),
moral guilt (a matter of private judgment among oneas friends), and
metaphysical guilt (a universally shared responsibility of those
who chose to remain alive rather than die in protest against Nazi
atrocities). Karl Jaspers (1883a1969) took his degree in medicine
but soon became interested in psychiatry. He is the author of a
standard work of psychopathology, as well as special studies on
Strindberg, Van Gogh and Nietsche. After World War I he became
Professor of Philosophy at Heidelberg, where he achieved fame as a
brilliant teacher and an early exponent of existentialism. He was
among the first to acquaint German readers with the works of
Kierkegaard. Jaspers had to resign from his post in 1935. From the
total isolation into which the Hitler regime forced him, Jaspers
returned in 1945 to a position of central intellectual leadership
of the younger liberalelements of Germany. In his first lecture in
1945, he forcefully reminded his audience of the fate of the German
Jews. Jaspersas unblemished record as an anti-Nazi, as well as his
sentient mind, have made him a rallying point center for those of
his compatriots who wish to reconstruct a free and democratic
Germany.
In 1910, Karl Jaspers wrote a seminal essay on morbid jealousy
in which he laid the foundation for the psychopathological
phenomenology that through his work and the work of Hans Gruhle and
Kurt Schneider, among others, would become the hallmark of the
Heidelberg school of psychiatry. In "General Psychopathology," his
most important contribution to the Heidelberg school, Jaspers
critiques the scientific aspirations of psychotherapy, arguing that
in the realm of the human, the explanation of behavior through the
observation of regularity and patterns in it ( "Erklarende
Psychologie") must be supplemented by an understanding of the
"meaning-relations" experienced by human beings ( "Verstehende
Psychologie").
Philosophy of Existence was first presented to the public as a
series of lectures invited by The German Academy of Frankfurt. In
preparing these lectures Jaspers, whom the Nazis had already
dismissed from his professorship at Heidelberg, knew that he was
speaking in Germany for the last time. Jaspers used the occasion to
offer an account of the cultural and intellectual situation from
which existentialism emerged as well as a summary of his own
philosophy. The book serves three purposes today: it brings the
many strands of the existential movement into focus; it provides an
overview of Jaspers's own philosophical position; and it
demonstrates by example that philosophy need not be irrational,
antiscientific, journalistic, or homiletic in order to be
existential and engage. In this short book Jaspers provides a
corrective for the popular view of existentialism as a pessimistic,
irrationalist philosophy. He maintains that it is, rather part of
mainstream of Western philosophy-the form that philosophy has taken
in our day.
One of the founders of existentialism, the eminent philosopher Karl
Jaspers here presents for the general reader an introduction to
philosophy. In doing so, he also offers a lucid summary of his own
philosophical thought. In Jaspers' view, the source of philosophy
is to be found "in wonder, in doubt, in a sense of forsakenness,"
and the philosophical quest is a process of continual change and
self-discovery. In a new foreword to this edition, Richard M.
Owsley provides a brief overview of Jaspers' life and achievement.
"An eloquent expression of a great hope that philosophy may again
become an activity really relevant not only to the perennial
problems of life and death but to the unusual configurations of
such problems in our time."-Julian N. Hartt, Yale Review "Original,
sincere, cultivated, and stimulating."-Philosophy
In 1910, Karl Jaspers wrote a seminal essay on morbid jealousy
in which he laid the foundation for the psychopathological
phenomenology that through his work and the work of Hans Gruhle and
Kurt Schneider, among others, would become the hallmark of the
Heidelberg school of psychiatry. In "General Psychopathology," his
most important contribution to the Heidelberg school, Jaspers
critiques the scientific aspirations of psychotherapy, arguing that
in the realm of the human, the explanation of behavior through the
observation of regularity and patterns in it ( "Erklarende
Psychologie") must be supplemented by an understanding of the
"meaning-relations" experienced by human beings ( "Verstehende
Psychologie").
The text of six lectures in which Karl Jaspers redefines the
position of philosophy in the world today, particularly in relation
to science and theology, and defines and outlines his own
philosophy.
In dieser Einftihrung soll der offene Raum vergegenwartigt werden,
in dem die psychopathologische Erkenntnis sich bewegt. Es wird hier
nicht der feste Grund gelegt, auf dem das Gebaude zu errichten
ware; denn der jeweils eigentiimliche Grund wird in jedem Kapitel
gelegt. Es werden auch noch nicht Erfahrungen berichtet, sondern
Erorterungen tiber die Weisen der Erfahrungen und tiber den Sinn
der allgemeinen Psychopathologie versucht. 1. Abgrenzong der
allgemeinen Psychopathologie. a) Psyehiatrie als praktischer Beruf
ond Psyehopathologie als Wissen sehaft. 1m praktischen
psychiatrischen Berufe handelt es sich immer um den einzelnen
ganzen Menschen; sei es, daB dieser dem Psychiater zur Obhut, zur
Pflege oder zur Heilung anvertraui ist, sei es, daB er vor Gericht,
vor anderen Behorden, vor der Geschichtswissenschaft iiber eine
Personlicbkeit ein Gutachten abgibt, sei es, daB fun der Kranke in
der Sprechstunde um Rat fragt. Wahrend seine Arbeit es hier ganz
mit einem individuellen Fall zu tun hat, sucht der Psychiater, um
den in solchen Einzelfallen an ibn herantretenden Forderungen
gewachsen zu sein, als Psychopathologe nach aligemeinen Begriffen
und Regeln. 1st der Psychiater im praktischen Berufe eine
lebendige, erfassende und wirkende Personlich keit, der die
Wissenschaft nur eines ihrer Hilfsmittel ist, so ist dagegen dem
Psychopathologen diese Wissenschaft selbst Zweck. Er will nur
kennen und erkennen, charakterisieren und analysieren, aber nicht
einzelne Menschen, sondern das Allgemeine."
Es ist philosophische Aufgabe gewesen, eine Weltanschaung zu-
gleich als wissenschaftliche Erkenntnis und als Lebenslehre zu ent-
wickeln. Die rationale Einsicht sollte der Halt sein. Statt dessen
wird in diesem Buch der Versuch gemacht, nur zu verstehen, welche
letzten Positionen die Seele einnimmt, welche Krafte sie bewegen.
Die faktische Weltanschauung dagegen bleibt Sache des Lebens. Statt
einer Mitteilung dessen, worauf es im Leben ankomme, sollen nur
Klarungen und Moeglichkeiten als Mittel zur Selbstbesinnung gegeben
werden. Wer direkte Antwort auf die Frage will, wie er leben solle,
sucht sie in diesem Buche vergebens. Das Wesentliche, das in den
konkreten Entscheidungen persoenlichen Schicksals liegt, bleibt
ver- schlossen. Das Buch hat nur Sinn fur Menschen, die beginnen,
sich zu verwundern, auf sich selbst zu reflektieren,
Fragwurdigkeiten des Daseins zu sehen, und auch nur Sinn fur
solche, die das Leben als persoenliche, irrationale, durch nichts
aufhebbare Verantwortung er- fahren. Es appelliert an die freie
Geistigkeit und Aktivitat des Lebens durch Darbietung von
Orientierungsmitteln, aber es versucht nicht, Leben zu schaffen und
zu lehren. Heidelberg. Kar! Jaspers. VORWORT ZUR VIERTEN AUFLAGE.
Dies Buch meiner Jugend aus der Zeit, als ich von der Psychiatrie
her zum Philosophieren kam, aus der Zeit des ersten Weltkriegs und
der Er- schutterung unserer uberlieferung, ist das Ergebnis der
Selbstbesinnung jener Tage. Es erscheint jetzt, nachdem es fast
zwei Jahrzehnte vergriffen war, unverandert in neuer Auflage.
Gilt die "Allgemeine Psychopathologie" als das systematische
Grundbuch der neuzeitlichen Psychiatrie, mit dem Jaspers diesen
damals jungsten Zweig der medizinischen Forschung aus einer noch
uberwiegend klinischen Empirie in den Rang einer eigenstandigen
wissenschaftlichen Forschungspraxis erhob, so kommt den sie
vorbereitenden Arbeiten eine grundlegende methodologische Bedeutung
zu. In ihnen entwickelte Jaspers die methodischen Grundzuge seiner
wissenschaftlichen wie auch - im Ansatz - seiner spateren
philosophischen Denkart. Beide in ihren ersten entscheidenden
Schritten verfolgen und beurteilen zu koennen, gehoert zum
Verstandnis des gesamten Lebenswerkes von Jaspers.
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Philosophie (Paperback)
Karl Jaspers; Edited by Oliver Immel
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R5,898
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Gilt die "Allgemeine Psychopathologie" als das systematische
Grundbuch der neuzeitlichen Psychiatrie, mit dem Jaspers diesen
damals jungsten Zweig der medizinischen Forschung aus einer noch
uberwiegend klinischen Empirie in den Rang einer eigenstandigen
wissenschaftlichen Forschungspraxis erhob, so kommt den sie
vorbereitenden Arbeiten eine grundlegende methodologische Bedeutung
zu. In ihnen entwickelte Jaspers die methodischen Grundzuge seiner
wissenschaftlichen wie auch - im Ansatz - seiner spateren
philosophischen Denkart. Beide in ihren ersten entscheidenden
Schritten verfolgen und beurteilen zu koennen, gehoert zum
Verstandnis des gesamten Lebenswerkes von Jaspers.
"Mon intention dans ce livre: Le titre indique que cet ouvrage se
trouve au centre de mon activite d'enseignant. Je me faisais de
cette profession une idee differente de celle de mes collegues en
ce temps, et je l'ai pratiquee autrement. En philosophie, il s'agit
de la pensee qui porte la vie, qui eclaire et oriente l'action dans
la vie personnelle et politique. La philosophie qui se presente
comme une recherche scientifique, qui, postulant le progres, expose
ce qui serait transmissible tel quel en tant qu'acquis d'un
entendement partout identique, n'a de valeur a mes yeux que si,
contrairement au sens qu'elle se donne ou malgre lui, elle sert en
fait cette autre philosophie, la vraie. Il ne s'agit pas, dans ce
livre, d'exposer un systeme, meme si la pensee y est systematique,
ni de resoudre des problemes, meme si la pensee y procede par
questions et reponses. Il ne s'agit pas davantage d'une oeuvre
litteraire a vocation esthetique. Mon intention en ecrivant cette
"Philosophie" provient d'une idee qui s'imposa a moi un jour de mon
enfance: que je ne pourrais vivre sans philosophie. ... "de
Postface (1955) a ma " ""Philosophie" (1931)"#1
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