DC pole | Wartość | Język |
dc.contributor.author | Noras, Andrzej J. | - |
dc.date.accessioned | 2019-12-12T07:01:16Z | - |
dc.date.available | 2019-12-12T07:01:16Z | - |
dc.date.issued | 2018 | - |
dc.identifier.isbn | 978‑83‑226-3131-7 | - |
dc.identifier.isbn | 978‑83‑226-3132-4 | - |
dc.identifier.uri | http://hdl.handle.net/20.500.12128/11838 | - |
dc.description.abstract | Hermann Cohen remains one of the most important philosophers
of the turn of the 19th century. He is known first and foremost as
the founder of the Neo-Kantian Marburg School, which, alongside
the Baden School, constituted the primary center of philosophical
thought in Germany at that time. Nonetheless, Cohen has not been
widely recognized for his contributions to the study of philosophy
due to the fact that, because of his Jewish heritage, he worked at the
provincial University of Marburg in Hessia. The following monograph
accounts for his relative lack of recognition and thus begins
with an overview of Cohen’s biography. Following that introduction,
the monograph has been divided into two parts.
The first part concerns theoretical philosophy, which constituted
the cornerstone of Cohen’s doctrine. The Marburg Neo-Kantianism is
considered to be the most radical version of anti-psychologism and
logicism; nonetheless, Cohen started his career as a philosopher as
a disciple of Heymann (or Chajim) Steinthal, a linguist and a philosopher,
as well as Moritz (or Moses) Lazarus: the publishers of
the periodical Zeitschrift für Völkerpsychologie und Sprachwissenschaft.
In 1871, he published the first edition of Kants Theorie des Erfahrung,
which was later republished in 1885 and 1918. In this part of the
monograph, the author presents the evolution of Cohen’s ideas, who
gradually progressed toward radical anti-psychologism. This stance
is clearly reflected in his 1902 book Logik der reinen Erkenntnis, which
shows Cohen as a philosopher interested in grounding the notions
of philosophy and science. Cohen, then, is seen as a thinker who
searches for conditions which would guarantee the objective value of
cognition. Thus, his epistemological program becomes an alternative
for the phenomenology school of thought, which came to prominence
in the beginning of the 20th century.
Cohen remains convinced that the objective value of cognition
is irrevocably connected with a search for the source. The concept
which becomes crucial for his philosophy is the notion of the source (Ursprung), which for Cohen signifies a search for the rules which
govern cognition and which ensure its objective value. What is particularly
interesting about Cohen’s theory of cognition is the fact that
it constitutes an attempt at a transcendental grounding of cognition,
which is sometimes referred to as “a theory of cognition without
the subject” or “idealism without the subject.” This phrase, coined
by Manfred Brelage, has its origins in the fact that Cohen’s idealism
is a transcendental idealism par excellence. For that reason, Gerhard
Lehmann calls Cohen “the archpriest of science.”
The second part of the monograph is devoted to practical philosophy,
and ethics in particular. This ethics is connected with the
ethics of socialism, developed by the protoplast of the Marburg
School, even though Cohen is interested not so much in the subject
of the ethics itself, but rather in the grounding of ethics in science.
He is convinced that while mathematical natural history has its
grounding in logic, ethics has its groundings in jurisprudence. Next,
the author proceeds with an analysis of the philosophy of law, which
becomes even more interesting given the fact that Rudolf Stammler,
one of the most distinguished philosophers of the law of that period,
also belonged to the Marburg School. Thus, the author discusses
the conception of varying content of the law of nature. Moreover, it
should also be noted that—as Claudius Müller argues in his book—
during the time of the Nazi regime, libraries in Germany discarded
all books by Hermann Cohen, who was Jewish, as well as those of
Karl Vorländer, who was a socialist and one of Cohen’s students.
Moreover, the author focuses on the philosophy of religion—crucial
due to Cohen’s Judaism—as well as aesthetics and psychology.
The monograph constitutes an overview of Cohen’s views, painting
the thinker as a scholar determined to discover the foundation in
which he could ground his science. This process was so crucial for the
founder of the Marburg School that his philosophy is often equated
with constant critique. Martin Heidegger—involved with Marburg in
1923–1928—in his book Grundprobleme der Phänomenologie (1919/20),
uses the figure of Rudolf Hermann Lotze, but doesn’t directly refer to
that fact. Meanwhile, Lotze, in his critique of the common practice of
grounding philosophy in the theory of cognition, writes, “[…] such
tasks are forced to find solutions: the constant sharpening of knives
is boring when there is nothing to be cut.” This sharpening of the
knives is, indeed, what seems to lie at the core of Cohen’s philosophy.
Nonetheless, what this monograph aims to emphasize is the
meaningfulness of the task. | pl_PL |
dc.language.iso | pl | pl_PL |
dc.publisher | Katowice : Wydawnictwo Uniwersytetu Śląskiego | pl_PL |
dc.rights | Uznanie autorstwa-Użycie niekomercyjne-Bez utworów zależnych 3.0 Polska | * |
dc.rights.uri | http://creativecommons.org/licenses/by-nc-nd/3.0/pl/ | * |
dc.subject | Hermann Cohen | pl_PL |
dc.subject | filozofia | pl_PL |
dc.subject | filozofia neokantowska | pl_PL |
dc.title | Filozof czystego poznania : rzecz o Hermannie Cohenie | pl_PL |
dc.type | info:eu-repo/semantics/book | pl_PL |
Pojawia się w kolekcji: | Książki/rozdziały (W.Hum.)
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