293 research outputs found
Gesinnung bei Kant und Existenz bei Jaspers
No full textThe purpose of this article is to analyze the meaning and function of the concept "Gesinnung" in Immanuel Kant's philosophy and to compare it with one of Karl Jaspers' key philosophical terms, "Existenz." In the first part, the author clarifies the meaning of "Gesinnung" alongside concepts such as "Augenblick" and "Entscheidung." This is followed by a critical analysis of the formative nineteenth-century concept of "Character," before exploring Jaspers' interpretation of "Existenz." Through numerous examples, the author highlights important similarities between "Gesinnung" and "Existenz," demonstrating that both philosophers, despite using different terms, seek to articulate similar fundamental human experiences.The purpose of this article is to analyze the meaning and function of the concept "Gesinnung" in Immanuel Kant's philosophy and to compare it with one of Karl Jaspers' key philosophical terms, "Existenz." In the first part, the author clarifies the meaning of "Gesinnung" alongside concepts such as "Augenblick" and "Entscheidung." This is followed by a critical analysis of the formative nineteenth-century concept of "Character," before exploring Jaspers' interpretation of "Existenz." Through numerous examples, the author highlights important similarities between "Gesinnung" and "Existenz," demonstrating that both philosophers, despite using different terms, seek to articulate similar fundamental human experiences.The purpose of this article is to analyze the meaning and function of the concept "Gesinnung" in Immanuel Kant's philosophy and to compare it with one of Karl Jaspers' key philosophical terms, "Existenz." In the first part, the author clarifies the meaning of "Gesinnung" alongside concepts such as "Augenblick" and "Entscheidung." This is followed by a critical analysis of the formative nineteenth-century concept of "Character," before exploring Jaspers' interpretation of "Existenz." Through numerous examples, the author highlights important similarities between "Gesinnung" and "Existenz," demonstrating that both philosophers, despite using different terms, seek to articulate similar fundamental human experiences
Jaspers' try of the rehabilitation of the idea of university
No full textAuthor is into discussion of Jaspers' perception of the crisis idea of university and his try to mane a rehabilitation of his idea in his texts from 1923 and 1945. Author shows that Jaspers in his discussing idea of university count on while derive from implicit sociology German idealism. For Jaspers the institutions are forms of objective spirit which can function only in live form of the achievement of idea which is interesting. As soon as spirit disappear, institution starts to fossilize in something which is soul, which decay in dead substance
Karl Jaspers: Politics and Metaphysics
No full text<p>This book sets out a new reading of the much-neglected philosophy of Karl Jaspers. By questioning the common perception of Jaspers either as a proponent of irrationalist cultural philosophy or as an early, peripheral disciple of Martin Heidegger, it re-establishes him as a central figure in modern European philosophy.
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<p>Giving particular consideration to his position in epistemological, metaphysical and political debate, the author argues that Jaspers's work deserves renewed consideration in a number of important discussions, particularly in hermeneutics, anthropological reflections on religion, the critique of idealism, and debates on the end of metaphysics.</p>
Pluralism in Karl Jaspers’ Philosophy of Religion
No full textAlthough Karl Jaspers was not a practicing Christian, a religion has always been a very important part of his considerations. The philosopher rejected the truth of revelation, but believed that faith can be very important part of human life. What we call “philosophy of religion” in Jaspers thought is not reflection about religious revelation, but consist of inquires about faith in that revelation. Author tried to ascertain if on the ground of Jaspers’s philosophy, religion, not being true in scientific sense, can be true in other sense and if so – what sense of truth would it be. In wider perspective the question is: what “the truth of religion” means? Author shows similarities and dissimilarities between religious faith and Jaspers' concept of philosophical faith.Chociaż Karl Jaspers nie był praktykującym chrześcijaninem, to religia była zawsze bardzo istotnym elementem jego rozważań. Filozof odrzucał prawdziwość Objawienia, uważał jednak, że wiara może stanowić bardzo istotny element ludzkiego życia. To, co nazywamy "filozofią religii" Jaspersa nie jest refleksją na temat religijnego objawienia, ale składa się z pytań dotyczących wiary w owo objawienia. Autor próbował zbadać czy religia, choć nie jest prawdziwa w sensie naukowym, może być prawdziwa w innym sensie, a jeśli tak, to jakie znaczenie prawdy mamy wówczas na myśli. W szerszej perspektywie pojawia się pytanie: co w ogóle oznaczają słowa „prawda religijna”? Autor pokazuje podobieństwa i różnice pomiędzy występujące pomiędzy wiarą religijną a wiarą filozoficzna w ujęciu Karla Jaspersa
Jaspers’ ‘Critique of Psychoanalysis’: between past and future
No full textKarl Jaspers publishes his Critique for psychoanalysis in 1950. This contribution represents the culmination of a journey originated many years before with the publication of General Psychopathology in 1913. In order to better understand the culmination of Jaspers’ journey the Author will take the following points into consideration: the stages that marked the history of Jaspers’ critical thought; the historical context; the tone of his criticism and, finally, its content. The final part of this essay attempts to show how some of Jaspers’ critical observations on psychoanalysis should not be considered as a thing of the past, because they were and still are a fundamental topic of discussion and debate within the Freudian psychoanalytic movement (International Psychoanalytical Association).</p
(A) Study of Karl Jaspers&apos; Philosophy of History : In his Concept of Axial Period
No full text야스퍼스의 역사철학을 전기와 후기로 나누어 본다면, 전기에는 인간 존재의 실존적 역사성이 그 중심 문제였고 후기에는 인류 전체의 사실적 역사가 그 중심 문제였다.
마르크스가 역사의 중심을 집단에 둔 것에 비하여, 야스퍼스는 개인으로서의 실존을 그 중심으로 하고 있다. 실존은 초월적 진리에 대한 무한한 의지를 가지고 실존의 자유를 목표로 하고 있다. 따라서 역사를 발전시키는 것은 자유로운 개인이며 역사는 개인이 만든다. 이러한 야스퍼스의 입장을 중심으로 하여 본 논문에서는 실존의 역사성 및 역사와 역사성의 문제를 다룬다.
그리고 나서 필자는 세계사의 근본구조를 탐구한 역사철학의 전체성에 대한 야스퍼스의 연구를 살펴 보았다. 야스퍼스는 역사의 발전을 폐쇄적인 전체성 안에서 이해하는 접근 방식을 비판하였다. 역사의 폐쇄된 전체적 통일을 부정하면서 야스퍼스는 그 자신의 세계사의 근본 구조를 구성하였다. 야스퍼스에게 중요한 것은 폐쇄된 전체로서의 역사가 아니라 개방된 채 남겨진 전체구조로서의 역사였다.
역사의 전체적 구조에 통일을 주는 개념이 야스퍼스의 소위 &apos;차축시대&apos; (車軸時代 : Achsenzeit, B.C. 800-B.C. 200)이다. 차축시대는 진정한 실존적 인간이 탄생한 시기이다. 인간의 역사에서 모든 전성시대는 이 차축시대의 정신을 반복하는 것을 통하여 꽃필 수 있었다. 이 차축시대를 중심으로 하여 야스퍼스는 인류 역사를 다음과 같은 도식으로 구성한다.
제1단계는 선사시대인 프로메테우스시기 (불·도구의 사용)로 부터 고대고도문화를 거쳐 차축시대와 그 이후의 시기에 이른다.
제2단계는 근대의 과학기술시대로부터 고대고도문화에 비할 수 있는 시대를 거쳐 우리에게는 아직 알려지지 않은 미래, 즉 새로운 인간이 탄생하는 제2의 차축시대에 이른다.
이러한 야스퍼스의 역사철학의 의의는 첫째로, 기독교인에게만 타당한 그리스도교를 중심으로 하는 헤겔의 차축과는 달리 경험적으로 모든 인류에게 타당한 차축시대를 B.C 500년으로 책정했다는 사실이다. 둘째로, 이미 앞에서 지적한 바와 같이 야스퍼스의 역사철학은 폐쇄된 역사 체계가 아니라 과거와 미래에 열려진 체계라는 것이다. 그리고 마지막으로 그는 역사의 의미에 대하여 객관성을 중요시하지 않고 실존의 역사성에 기초를 둔 실존철학적 역사 이해의 방식을 전개했다는 점이다.;Jaspers&apos; philosophy of history can be divided into two: the former and the Latter period. The former period is characterized by existential historicity of human beings as its central problem, while the latter period is characterized by actual history of the whole mankind as its central problem.
In Jaspers, the subject of history is existing individual, while, in Marx, it is the group. Existing individuals have infinite will to ward transcendental truth and pursue at their freedom. Therefore, free individuals develop history. From this point, Jaspers&apos; concepts of historicity of existence, history and historicity can be understood.
With this former-period thoughts for a background, Jaspers begins to investigate the fundamental structure of the world history. Therefore, his latter period is marked by a study about the totality of history. He criticizes the existing studies which understand the total history as closed. Denying the closed unification of the whole history, Jaspers constructs a structure of the whole history. And the history is a open structure.
He introduces the &apos;Axial Period&apos; (B.C. 800 - B.C. 200)as the concept which makes us understand this whole structure unifically. This axial period was the age of spiritual revelation when genuine existential human beings appeared. All future ages of human history could flower through actualizing the spirit of this axial period. With this axial period as a central axis, Jaspers&apos; structure of human history has the following schema:
(1) The first stage:
The promethean age of prehistory period (characteristic of the use of fire and instruments) → the ancient culture age → the first axial period and the after.
(2) The second stage:
The modern age of science and technology → the age which is corresponding to the ancient culture age → the second axial period when will appear new human beings whose nature is not yet known to us.
Jaspers&apos; philosophy of history described above is important to us in the following points. First, Jaspers thinks that the axial period is located in B.C. 500 and empirically valid to all mankind, while Hegel&apos;s axis in history is located in the period of Christ&apos;s appearance and valid only to all Christians. Second, the structure of the total history which Jaspers constructs is not a closed system, but an open system. Finally, Jaspers presents us a method with which we can understand history from a viewpoint of existential philosophy.논문개요 = ⅳ
Ⅰ. 서론 = 1
Ⅱ. 실존과 역사 = 4
A. 실존의 역사성 = 5
B. 역사와 역사성 = 7
Ⅲ. 차축시대의 개념 = 13
A. 차축시대의 특징 = 14
B. 차축시대와 세계사 = 20
Ⅳ. 세계사의 전체적 도식 = 26
A. 선사시대와 고대고도문화 = 29
B. 차축시대와 그 이후 = 31
C. 현대 : 과학기술시대 = 36
D. 미래 : 제2의 차축시대 = 42
Ⅴ. 결론 : 역사철학적 의의와 한계 = 49
참고문헌 = 54
ABSTRACT = 5
Karl Jaspers: From Selfhood to Being
No full textThis is a study of the work of the German philosopher Karl Jaspers (1883-1969), from his beginnings as a young psychiatrist to his mature days as an existentialist philosopher. This critical study of Jasper's philosophy traces his effort to instill meaning into the human quest for self-understanding and reveals the difficulties and frustrations inherent in this search. The book presents to the reader Jasper's attempts to deal with these difficulties by means of a philosophical approach to the concept of being as a whole, beyond the individual – the other, the world and transcendence. In this book the author conducts an ongoing dialogue with existing research on Jasper's works and proposes a new reading for them. Along with a critical interpretation, the author reveals the challenges that the figure of Jaspers posed to his readers. Unlike most researchers, who ignored Jasper's early writings dealing with psychiatry and psychology, this book proposes a philosophical reading of these works, revealing the unity of the world in which Jaspers created – first as a psychologist and later as a philosopher. This approach enables the reader to discover in Jasper's work a daring effort to formulate an original philosphy regarding two basic concepts central to philosophy and human culture throughout all times – "selfhood" and "being"
Multifunctional Waterdefending Architecture - a spa in Vlissingen
No full textMultifunctional Waterdefending Architecture After research about levy structures in The Netherlands it seems attracting to multifunctionally design levy's that protect high density areas. At these places, high costs can be covered by developing interesting architecture with views over the water and over the city. In Vlissingen, a spa is designed in the old city center by Sven Jaspers. The spa is added to this part of town to attract a whealthy kind of tourist throughout the year, instead of having summer tourism only. Vlissingen. The building creates a smooth connection between the Green boulevard (levy) and the town. It contributes to the reputation of the city and secures against the water.Climate adaptation LabArchitectureArchitectur
Due interpreti dell'Etica di Spinoza: Harold H. Joachim e Karl Jaspers
No full textIn this book, the author takes into consideration two crucial episodes of the history of the interpretations of Spinoza’s philosophy: its critical appropriation by an eminent exponent of British Idealism, Harold H. Joachim, and the opposite existentialistic interpretation by Karl Jaspers, who instead sets out a decidedly irrationalistic interpretation of it. Starting with an immanent critique of Jaspers’ failed Spinoza-interpretation, this book ends with the outline of a systematic critique of Existential Ontology
A contemporary approach to Jaspers’ static understanding
No full textKarl Jaspers was the first major author who emphasized empathy as the proper method of the phenomenological approach to human psychopathology (“static understanding”). He divided mental symptoms into subjective and objective
ones, stressing the crucial importance of the former. Subjective symptoms are mainly those expressing patients’ emotions as well as those experienced by them and verbally communicated during the diagnostic interview. Whereas the
expressive symptoms can be grasped immediately by clinicians, the understanding of the experienced ones is mediated
by patients’ verbal communications as re-experienced or actualized in clinicians’ own consciousness. Thus, jaspersian
empathic understanding is mediated by two distinct processes: the first is a direct and automatic one, whereas the
second is an effortful process of “feeling oneself into other’s condition” or of “immersing oneself in other people’s
self-description” which has to be learned by systematic and rigorous training. Both processes provide the core of what
Jaspers called “static understanding”. This paper aims to show that Jaspers’ static understanding prefigures two main
types of empathy emerging from contemporary scientific research in neuroscience and social psychology, namely “automatic emotional empathy” and “cognitive empathy”
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