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By Werner Marx (auth.)
At a time whilst the normal rules of many fields have misplaced their strength and validity, the duty of philosophy may be to appear again at those conventional rules and at their inherent determinations and uncomplicated difficulties, whereas heeding each indi cation of a transition to anything new, with the intention to be severely open for all makes an attempt at "another starting. " A philosophizing which therefore sees its right position "between" culture and one other starting has grasped its personal easy limitation: It continues to be looking for the real although it has no legitimate inspiration of fact. an idea fact grounded exclusively in transcendental subjectivity convinces of it not, and the essence of fact because it "occurs" for experiential knowing has now not but been sufficiently decided. A phi losophizing which has understood itself during this manner won't are looking to devote itself one-sidedly to at least one place or the opposite. as an alternative it is going to examine its activity to lie in conserving suggestion in flux. the current number of essays could be understood as an ex abundant of one of these notion of present-day philosophizing. hence the 1st essay isolates the guiding suggestions of the normal philosophy of cause and spirit as they fulfilled themselves in German idealism, which will make the conventional proposal of fact seen and to carry to gentle these simple determinations shaped in sure modern philosophical trends that are both concerning it or altogether new.
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Extra resources for Reason and World: Between Tradition and Another Beginning
Sample text
That it must be presented? The question whether an externalization of the speculative content, or a "presentation" of it, is essential for thinking is the decisive question for our whole discussion. But this question can be adequately answered only after the following matters have been cleared up: exactly what is it that must be presented, and what form must this presentation take? The first of these two matters can easily be cleared up by looking back at the text: there we read that "this return of the concept into itself must be presented," and further, "This opposing movement must be expressed" (p.
H. L. ) with the exception of two separately published works: Formale und TranszendentaleLogik (Halle, 1929), and Erlahrung und Uneil (Hamburg, 1948). -G. Gadamer in Wahrheit und Methode has drawn attention to paradoxes in phenomenology, even to some which Husserl himself "unceasingly reflected upon" (p. ). 2 For this one meaning of doxa, cf. EU p. 22. 3 Cf.
Of course, it is true that this speculative distinctness already "appears" (p. ) this nonconceptual distinctness. One of Hegel's most decisive insights into the nature of the concept is that distinctness, or nonidentity, and identity evolve, in a "movement characterized by inherent opposition" (p. 53), to an utmost contradiction of extremes, which must nevertheless be understood positively, since in reality these extremes constitute one structure of meaning. For in this way the concept finds itself again, in that it sees the two extremes as being its own moments in a third phase of the movement.