Schlegel is one of the most famous thinkers and writers of the 19th century in Germany. This period was interesting because of the spiritual situation which Europe was in and which could be characterized as crisis. It was evident for many outstanding people of that time who tried to find a way out of that. Such way out many of them saw in ancient philosophical and religious thought of India. This cultural phenomenon is known also as Oriental Renaissance. Schlegel was one of the thinkers who represent that. He tried not only to find similarities between European and Indian philosophical thought, religion and culture, but supposed that India was the mother of European spirituality as such. He found a proof to that also in languages. That was the main reason of Schlegel's interest to linguistics. He had a great scientific success in this field of knowledge. In fact he created and developed the concept of linguistic affinity and was the first thinker who tried to build foundations of comparative linguistics as science.
The ethics of Kant and the ethics of Crusius are strikingly similar. This is manifested in a whole range of principles and concepts. Crusius’ moral teaching hinges on the rigorous moral law which has to be obeyed absolutely, and which makes it different from other prescriptions that are binding only to a relative degree. This is very close to the Kantian distinction between hypothetical and categorical imperatives. Another salient feature of Crusius’ moral teaching is the stress laid on the sphere of internal motives. It is the inner motive that determines the morality of an act, rather than the external form of the act. These and some other features of Crusius’ ethics suggest a possible influence of Crusius on Kant. The possibility of such influence has repeatedly come under close scrutiny. The first works devoted to this problem date to the turn of the nineteenth and twentieth centuries. Pointers to the possibility of such influence are semantic and structural similarities of the two thinkers’ systems. Besides, it is an unchallengeable fact that Kant was fairly familiar with the main theses of Crusian philosophy. Some scholars proceed from the study of Kantian vocabulary. Some of the terms Kant uses, especially in his early works which later formed the basis of his ethical teaching in the critical period, can be traced to the terms of Crusian philosophy. However, an alternative view is that Kant was primarily influenced by Wolffian philosophy (mainly through Baumgarten), while the direct influence of Crusius remains unproven. I examine both points of view and propose my own solution to the problem.
Postulaty odgrywają istotną rolę w filozofii Kanta. Na ogół, mówiąc o tak zwanej teorii postulatów (Postulatenlehre), uwzględnia się tylko postulaty czystego praktycznego rozumu (postulat wolności, nieśmiertelności duszy i istnienia Boga), zapominając przy tym, że twierdzenia mające postulatywny charakter napotykamy również w innych częściach systemu filozofii Kanta. Możemy więc znaleźć postulaty zarówno w filozofii teoretycznej, jak i w filozofii prawa. Treść tych twierdzeń jest różna, ale pod względem formy są one w istocie tym samym, a mianowicie niezbędnymi z podmiotowego punktu widzenia założeniami, wypływającymi z "zainteresowania rozumu", z konieczności więc uznawane muszą być za obiektywne. Ze względu na właściwości natury istoty rozumnej, powinny być uznane za prawdziwe, w przeciwnym razie byłoby dla nas niemożliwe ani systematyczne poznanie teoretyczne (gdy mowa jest o postulatach w dziedzinie filozofii teoretycznej), ani podleganie prawu moralnemu (gdy mowa jest o postulatach czystego rozumu praktycznego). Takie znaczenie postulatów po raz pierwszy występuje już w traktacie Kanta z roku 1770 1. W późniejszych rozprawach z okresu krytycznego to właśnie znaczenie postulatu stanie się jego znacze-* Tytuł oryg. Postulaty v filosofii Kanta. 1 Por. I. Kant, De mundi sensibilis atque intelligibilis forma et principiis. Wyd. pol. I. Kant, O formie i zasadach świata zmysłowego i intelligibilnego, tłum. A. Grzeliński, [w:] tenże, Dzieła zebrane, t. 1, s. 801 i nast. (AA II 375 i nast.) [Rozprawy Kanta cytuję według wydania I. Kant, Dzieła zebrane, Wydawnictwo Naukowe UMK, podając jedynie paginację odnoszącą się do wydania Pruskiej Akademii Nauk (AA)-przyp. tłum.].
The positions of Christian Wolff and Immanuel Kant on the possibility of proving the existence of God require some examination. Wolff’s critique of the physical-theological proof and his proposed ways of improving it are here analysed. God is central to Wolff’s philosophical system and the fundamental prerequisite of his theoretical and practical philosophy. Although Wolff insists that the natural law is inherent in human nature and can therefore be comprehended by human reason without turning to divine revelation, in reality God is the creator of this natural law and the cause of its perfection. Accordingly, faith in the true God in Wolff’s philosophy is obligatory for achieving the supreme degree of virtue, whereas pagans and atheists can achieve only its lowest degree. Kant criticises traditional proofs of the existence of God both in his pre-critical and critical periods. The author looks at the role God plays in Kant’s practical philosophy. Comparing the positions of Kant and Wolff, the author finds many similarities between them. Chief of them is that although both thinkers saw the moral/natural law as universal and obligating regardless of a person’s faith in God, in fact faith in God turned out to be an inevitable consequence of the true moral attitude of the individual.
Abstract. Christian Wolff, a one of the most well-known philosophers of the first half of the 18 th century, is the figure quite ambiguous. In spite of the fact, that he is usually ranged chronologically among the thinkers of Enlightenment, there are researchers which find in his philosophical views some features inherent more to the scholastic tradition. But there are also the features which demonstrate Wolff as the thinker of Enlightenment. At the first it is Wolff's striving to praise the human reason and its capacities, that comes together with the fight for its liberation and independence, among all from God. We can show it with the greatest evidence in his practical philosophy, in which he tries to deduce the natural law, which he hold for the first principle of the morality, from the human nature and to give it the justification independent from God and His will.Key words: Wolff, morality, religion, natural law, perfection, good, evil, virtue, God, nature, reason, understanding, will Ein von den deutschen bekanntesten Philosophen der ersten Hälfte des 18. Jahrhunderts, seiner Zeit hochgepriesener, jetzt aber leider kaum nicht nur die Fachkenner interessierender Christian Wolff (1679-1754) ist sowohl hervorragender, als auch umstrittener Denker. Er lebte und arbeitete in der Zeit, die man gewöhnlich als der Zeitalter der Aufklärung in Deutschland bezeichnet (1), trotzdem ist die Frage, ob wir ihn zu aufklärerischem Philosoph nennen können, bis heute in Forschungsliteratur heiß diskutiert [6, S. 306-307; 14, S. 3-4; 12, S. 14-15; 8, S. 109; 4, S. 35-37].Es gibt aber nicht wenige Gründe, Wolff zu den Philosophen der Aufklärung hinzurechnen (obwohl vielleicht mit gewissen Einschränkungen). Alle Art der Aufklärung (der Nationalität ungeachtet) verlangte nach Erhebung der Vernunft und Reinigung von den verschiedenen Vorurteilen und Irrtümer in allen Bereichen des menschlichen Lebens. Worin soll die Reinigung bestehen? Was soll zu den Vorurteilen und Irrtümer zugeordnet werden? Auf welcher Weise war die Reinigung durchzuführen? An die Fragen können wir schon in verschiedenen Ländern bei verschiedenen Denkern verschiedene Antworten finden. Aber für alle Aufklärer waren sowohl die feste Orientierung an die Vernunft und die Hervorhebung ihrer ausgezeichnete Wichtigkeit für die moralische Entwicklung des Menschen, als auch die Versuche, sie von allem irreführenden und falschen zu reinigen, charakteristisch. Das war auch für Wolff geeignet, was wir vor allem in seiner praktischen Philosophie spüren können.Wolff formuliert die Hauptprinzipien von seinem ethischen System schon in "Deutscher Ethik", die 1720 erschienen wurde. Bereits da finden wir zwei grundlegende Begriffe von der praktischen Philosophie Wolffs, nämlich den Begriff von Vollkommenheit und den von Naturgesetz.
is one of the most significant German-speaking Indologists of the second half of the 20th century. In his researches he seeks to build a universal hermeneutical concept that would be equally applicable to different religious traditions. Herewith he tries to execute it while basing of studying material from sacred texts belonging to the ancient Indian both philosophical as well as religious tradition. But as a result he reveals the transcendental essence and existential significance of religious experience regardless of the specific religious tradition into which it is inscribed, thereby making a significant contribution to modern theological and philosophical-religious discussions. His transcendental theory of religion is nowadays one of the most significant and interesting version of Pluralism.
scite is a Brooklyn-based organization that helps researchers better discover and understand research articles through Smart Citations–citations that display the context of the citation and describe whether the article provides supporting or contrasting evidence. scite is used by students and researchers from around the world and is funded in part by the National Science Foundation and the National Institute on Drug Abuse of the National Institutes of Health.
hi@scite.ai
10624 S. Eastern Ave., Ste. A-614
Henderson, NV 89052, USA
Copyright © 2024 scite LLC. All rights reserved.
Made with 💙 for researchers
Part of the Research Solutions Family.