Georg Friedrich Meier

In dieser Arbeit geht es um die Deutung des bisher wenig diskutierten § 15 der Kritik der Urteilskraft, der aber nichtsdestotrotz einen wichtigen Aufschluss über die Stellung der Kantischen Ästhetik zu den Rationalisten -- insbesondere Alexander G. Baumgarten und Georg Friedrich Meier -- gibt. Beide Autoren argumentieren für eine systematische Verbindung von Schönheit und Wissenschaft, während nach der Meinung vieler Interpreten Kant dazu im scharfen Kontrast steht. Im § 15 lehnt Kant es ab, das Schöne mit dem Begriff der (ästhetischen) Vollkommenheit zu erklären. Während diese Ablehnung in der Literatur bisher ohne eingehende Analyse entweder bloß hingenommen oder als Ablehnung von Baumgarten und Meier bewertet wurde, vertritt diese Arbeit die These, dass Kants Argument sich schwerlich gegen die genannten Autoren richten kann und besser verstanden wird, wenn man darin eine Revision seiner eigenen Adaption ihrer Theorien versteht. Dieses Ergebnis  wirft zugleich ein Licht darauf, dass kein schroffer Bruch im Verhältnis von Wissenschaft und Schönheit zu verzeichnen ist, sondern eine Systematisierung.

Rührung, eine mehr oder weniger heftige Bewegung der Seele, der Lebensgeister oder der Nervenfibern, ist eines der grundlegenden ästhetischen Konzepte des 18. Jahrhunderts. Gegen die Tendenz, die „Gefühlsästhetik“ mit Blick auf die Ästhetiken der Goethezeit als einen Restbestand der rhetorischen Überlieferung zu diskreditieren, zeigt Caroline Torra-Mattenklott, dass die bewegende Wirkung der Künste im mittleren 18. Jahrhundert als theoretische Herausforderung begriffen wurde. Das Problem des Einflusses ist für die ästhetische Diskussion der Zeit ebenso aktuell wie für die Physik, die Medizin und die philosophische Anthropologie. Auf der Suche nach Erklärungen kann sich die ästhetische Theorie daher physikalischer Prinzipien bedienen: Traditionelle Metaphern aus rhetorischen, poetischen, musiktheoretischen oder religiösen Kontexten werden zu mechanischen Erklärungsmodellen transformiert. Ausgehend von analogietheoretischen und metaphorologischen Überlegungen stellt die Arbeit eine Reihe solcher Modelle vor. Im Zentrum steht der Begriff der lebendigen, d.h. rührenden Erkenntnis, dessen Geschichte von Ch. Wolff über A. G. Baumgarten, G. F. Meier und J. G. Sulzer bis hin zu J. G. Herder nachgezeichnet wird.

Arguments about the concept of adequacy (›Angemessenheit‹) of interpretation
are as constitutive for many hermeneutic theories of meaning as they are
for the interpretive praxis derived from these theories. This essay seeks to illustrate
by way of exemplary approaches by Georg Friedrich Meier (1718–1777), Johann
Martin Chladenius (1710–1759) and Friedrich Daniel Ernst Schleiermacher (1768–
1834) that very different notions are prevalent within hermeneutics as to what
counts as an adequate interpretation. For instance, the ascription of logical adequacy
as a criterion for the adequacy of a judgment about a literary text means
something like »internal coherency«, whereas rhetorical adequacy means the
orientation of an author or speaker to his public and the situation of utterance.
This semantic wiggle room of ›Angemessenheit‹ is presumably the result of the
linguistic convergence (homonymy) of very different concepts. ›Angemessenheit‹ is
on the one hand used synonymously with »adequacy«, (»Adäquatheit«) from the
Latin adaequare, »to make equal«, while on the other hand it is used synonymously
with to prepon, or decorum/aptum, from rhetoric or the ancient doctrines of
harmony and proportion.
The goal of the following elaborations is not, however, a (linguistic) historical
derivation of diverse forms of ›Angemessenheit‹. By means of a complex example
for the interpretive deployment of (il-)legitimate anachronisms, the semantic
conceptions of the three hermeneuticists mentioned above will be exemplified
and analyzed with respect to the question of which bids for a specifically historically
adequate text interpretation are submitted by them. The example presented
is complex, not only because it allows for diverse ascriptions of historical
adequacy but also because it displays the entanglement of the representational,
interpretive, and theoretical levels of these ascriptions. The example is Goethe’s
interpretation of Leonardo’s Last Supper, an artwork in which certain visual
elements originate from the time of the artist instead of that of Jesus (on the
representational level). Goethe interprets the deployment of these visual elements
as intentionally ›adequated‹ by Leonardo to the context of reception (interpretational level). The discussion of this interpretation against the background of the
three hermeneuticists presented here (theoretical level) enables us to specify
Goethe’s understanding of ›historical adequacy‹ and reveals the premises that he
himself does not explicate. These presuppositions of understanding make him
identifiable as the proponent of a particular hermeneutics of his time, because its
conception of meaning is based on the same premises.
Using the scheme »a is suitable for b with respect to c«, we can with some
clarity reconstruct the problem areas (among others, author, spatiotemporal contexts,
reader, hypothetical reader models) associated with adequacy on the interpretive
and theoretical levels. However, it will also be shown that a field of
reference for arguments about adequacy which limits the scope of statements
(»with reference to c«) is seldom explicated. It has to be deduced from precisely
those premises which are axiomatic for a specific theory and its conception of
meaning. If we compare the explicit arguments, the argumentative fields of
reference, and the axiomatic premises of each hermeneutic with one another, we
can very clearly prove that 1) there is no one hermeneutic conception of meaning
and that 2) there is no one form of historical adequacy. However, these forms share
the depth with which they are implemented into the construction of each theoretical
structure. For which fields of reference – that is, legitimate contexts of
interpretation – are characterized as ›adequate‹ depends in large part on how a
conception of meaning conceptualizes ›historical adequacy‹.
Against this background, a position can be taken with regard to the two
arguments discussed repeatedly over the course of the essay: i) Arguments for
adequacy are to be understood as hermeneutic topics and can in this way count
as unproblematic aspects of theories of meaning. ii) Arguments for adequacy
provide – contrary to i) – references to a previously insufficiently reflected type
of argument in literary studies that hardly provides a solution to historically
determined difficulties of understanding.
The argumentative reference to specifically historical adequacy certainly invokes
the central problems of a conception of meaning, but it does not explicate the
strategies for solving them. The vagueness that results from such an attempt at
reconstructive explication not only indicates the insufficient reflection of this type
of argumentation (thesis ii). It also raises the question of whether adequacy – just
like plausibility (cf. Winko 2015) – as a soft criterion of theory-building and
interpretive praxis in literary studies can even be precisely identified; or, taken
praxeologically into focus with regard to the function of its use, whether adequacy
is claimed for arguments in literary studies precisely owing to its indeterminateness.

This paper clarifies the Wolffian theory of proper names by focusing on the work of Alexander Gottlieb Baumgarten’s disciple, Georg Friedrich Meier. Previous studies have indicated that Baumgarten describes the proper name as poetic. However, he directly applies the ontological notion of individuals’ “complete determination” to the aesthetic problem of proper names in literature. Relying on Meier, who is often underestimated as a “popularizer” of his master, we explain the relationship between the complete determination and the poetic effect of proper names from two aspects: “emphasis” and “mathematical infinity.” Meier defines a proper name as a type of emphasis which thus has a rhetorical function of evoking the individual’s notes to the cognitive agent. The individual’s notes, which should be finite from the transcendental perspective, cannot be fully grasped by human cognition as they are mathematically infinite. Hence, because proper names represent the individual as an inexhaustible entity, their use does not necessarily have to evoke numerous notes; rather, the name of the individual itself could bring about beauty through an abundance of latent notes. This paper suggests that these are two sides of the same coin: keenly aware of human cognitive limitations, Meier found the potential of aesthetics as a new science.

Keywords: Wolffian aesthetics, individual, complete determination, emphasis, mathematical infinity

Der Aufsatz zeichnet den Weg des epistemologisch Dunklen von der Peripherie der Erkenntnistheorie der Aufklärung bis in ihr Zentrum nach. Es wird aufgezeigt, dass die Problematisierung der cognitio obscura als Bestandteil der Philosophie der Aufklärung keine Ergänzung, sondern einen grundsätzlichen Perspektivenwandel bedeutet. Mit Descartes und Herder sind Ausgangs- und Endpunkt dieser Entwicklung bezeichnet.

The essay traces the route of the epistemologically 'obscure' from the fringe of Enlightenment epistemology to its center. The cognitio obscura as a problem does not constitute a supplement to the philosophical system of the Enlightenment rationalism but rather a fundamental change of perspective. Descartes and Herder mark the beginning and the end of this development.

Kant’s Dreams of a Spirit Seer has puzzled most of its readers since its publication in 1766. Herder complained in general terms about the lack of unity and coherence of the book as well as Kant’s dialectical method of presenting both sides of a problem without offering his own solution. Mendelssohn was in doubt about whether Kant wanted to ridicule metaphysics or make a case for Swedenborg’s visions. Another exegetical puzzle has not been noted yet: Dreams discusses not one, but three different versions of a ‘metaphysics of spirits’. All of them are mutually incompatible. In other words, the two versions of a metaphysics of spirits that Kant criticises in the first part of the book are both of them different from Swedenborg’s own claims, as they are discussed in the second part. And the two versions discussed within the first part are not homogeneous, either: the metaphysics discussed in the first chapter of the first part (the ‘tangled knot’) and those that seem to form the foundation for the second chapter of the first part (the ‘fragment of occult philosophy’) are again incompatible. And neither of them fits with what Kant analyses as Swedenborg’s metaphysical position in the second part: The position of the ‘tangled knot’ can tentatively be labelled as ‘crypto-materialist’. Swedenborg’s own position is characterised in the text as ‘idealist’. The ‘fragment of occult philosophy’ in contrast is probably best described as ‘dualist’. If this diagnosis is correct, it reinforces Herder’s complaints about the lack of coherence of Dreams as well as Mendelssohn’s worry about its targets. And it adds the additional challenge to explain how there can be a ‘crypto-materialist’ metaphysics of spirit-seeing. I propose to weaken the impact of these problems by identifying a second target of Kant’s scorn in Dreams – a metaphysical position Kant could be sympathetic with as far as its fundamental intentions are concerned, but that draws his ire because of an equally comprehensive failure in the realisation of these intentions. This target is Georg Friedrich Meier who published the second edition of his metaphysics in 1765, one year before the publication of Dreams.

Na conhecida passagem do Prefácio aos Prolegômenos, Kant afirma que foi David Hume quem interrompeu o seu sono
dogmático. Essa passagem é lida com frequência como uma declaração em que Kant anuncia seu afastamento do dogmatismo, mas ela não pode ser bem entendida sem o pano de fundo dogmático que a torna possível. O presente artigo procura reconstruir a “doutrina” do sono e do sonho no leibnizianismo, a fim de chegar o mais próximo do sentido que Kant pretende dar à sua afirmação.

This volume contains the third modern translation of Alexander Gottlieb Baumgarten's Initia philosophiae primae acroamatice, the other two being a translation into French by Luc Langois, Matheiu Robitaille, and Émilie Jade-Poliquin (Vrin, 2014) and one into German by Alexander Aichele (Meiner, 2019). Together with Baumgarten's text, it also contains the first complete translation into English of Kant's Reflections on Moral Philosophy, a selection of which was previously translated by Curtis Bowman, Paul Guyer, and Frederick Rauscher (CUP, 2005). Nearly all of these notes were penned in Kant's personal copy of Baumgarten's textbook. Together, these materials provide a window into seventeenth-century moral philosophy and a nearly comprehensive picture of the course of Kant's thoughts on the foundations of this discipline over a span of more than three decades.

In the debate on causality in eighteenth-century Germany, Leibniz's theory of pre-established harmony plays a central role. This theory presupposes important metaphysical assumptions, such as the monadological structure of the world, and represents a radical alternative to the theory of physical influx. This paper provides an overview of the debate in the period between C. Wolf and A.G. Baumgarten. While the former is skeptical about the monadology and accepts pre-established harmony as a valid hypothesis only concerning the soul-body relationship, the latter endorses the monadological theory and therefore adopts pre-established harmony in its universal value. A further conclusion is that Leibniz's Essais de Théodicée can be taken as a robust point of reference to highlight the main metaphysical topics at stake in this lively intellectual scene.

This volume makes some of the key texts and debates in Germany in the first half of the 18th century available to an English-language audience, in most cases for the first time. The translations include texts by Thomasius, Wolff, Crusius, and Meier, as well as texts by consequential but less familiar thinkers like Theodor Ludwig Lau, Friedrich Wilhelm Stosch, and Joachim Lange. The topics covered range across a number of areas of theoretical philosophy, including metaphysics (the pre-established harmony, the immortality of the soul, the case for and against materialism), epistemology (the principle of sufficient reason, the limits of reason with respect to matters of faith), and logic (the role of prejudices in cognition and the doctrine of truth).

In this paper, I argue for a more profound philosophical continuity between Meier and Kant. As I show, a consideration of Meier’s treatises on rational psychology reveals a perspective on the basis for our certainty of the soul’s immortality that not only serves to distinguish his views within the broader Wolffian tradition, but that also constitutes a clear anticipation of Kant’s own distinctive claim that the immortality of the soul is (merely) an object of a moral belief.

In questa ricerca (facente parte del PRIN 2007: Gli scritti programmatici come genere letterario tra filosofia e storia delle università) mi sono concentrato sulla ricezione di Locke nel contesto dell’illuminismo tedesco. Nell’Introduzione alla Zuschrift di Meier ho mostrato come la presentazione della pensatore inglese sia incentrata sul concetto di “libertà del pensiero” e di “s-pregiudicatezza”, assumendo l’aspetto non tanto di una precisa e accurata esposizione delle principali tesi dell’Essay concerning Human Understanding (letto e proposto dall’Autore nella versione latina curata dal Thiele), quanto piuttosto di un pamphlet della lotta contro il dogmatismo (un tema tipicamente “illuministico”, questo della lotta contro i praejudicia, su cui Meier ritornerà nel 1766, dedicandovi un’intera opera, i Beyträge zu der Lehre von den Vorurtheilen des menschlichen Geschlechts). In virtù della figura di Meier, risulta così confermata l’imprescindibilità di Locke tra le Quellen dell’Aufklärung. Nell’introduzione ai Gedancken di Tetens (1760) ho invece portato all’attenzione il ruolo di tale testo all’interno del dibattito in merito alla validità e all’applicabilità del metodo matematico ai vari campi del sapere umano. Nei Gedancken (presentazione dei corsi accademici presso l’Università di Bützow) il filosofo tedesco espone i propri dubbi circa il raggiungimento in ambito filosofico (specialmente in metafisica) della “certezza” propria delle scienze matematiche e mostra di adottare un atteggiamento eclettico che gli consente di riprendere i risultati delle riflessioni di Locke (la “sensibilizzazione della matematica” come principale motivo della certezza e della precisione delle dimostrazioni matematiche, l’approccio “psico-genetico” nello studio dei contenuti psichici, la critica contro il concetto di “sostanza” come “concetto non-positivo” e la critica contro gli abusi linguistici) e di Leibniz (in merito all’ars combinatoria). Oltre alle due Introduzioni, mi sono occupato anche della trascrizione delle opere in questione, adottando come criterio il pieno rispetto del testo originale.

I argue that Kant’s primary epistemological concern in the Critique of Pure Reason’s transcendental deduction is empirical cognition. I show how empirical cognition is best understood as “rational sensory discrimination”: the capacity to discriminate sensory objects through the use of concepts and with a sensitivity to the normativity of reasons. My dissertation focuses on Kant’s starting assumption of the transcendental deduction, which I argue to be the thesis that we have empirical cognition. I then show how Kant’s own subjective deduction fleshes out his conception of empirical cognition and is intertwined with key steps in the transcendental deduction’s arguments that the categories have objective validity and that we have synthetic a priori cognition.

This article aims to highlight the extent to which Kant's account of belief draws on the views of his contemporaries. Situating the non-evidentialist features of Crusius's account of belief within his broader account, I argue that they include antecedents to both Kant's distinction between pragmatic and moral belief and his conception of a postulate of pure practical reason. While moving us closer to Kant's arguments for the first postulate, however, both Crusius's and Meier's arguments for the immortality of the soul fail to anticipate the most important aspect of their Kantian counterparts. Developing the non-evidentialist features of Basedow's account of belief, I distinguish it from its Pascalian and Jamesian relatives and argue that it is the clearest antecedent to Kant's arguments for the first and second postulates. Finally, I consider the development of Kant's account of belief after the first Critique in light of the foregoing, and discuss the broader implications of my analysis.

The „emotional turn“ that has taken place in philosophy and cultural studies since the 1980s has inspired a renaissance of inquiry around the role of feeling in philosophical ethics. This development is partly intertwined with the renaissance of study concerning the ethics of virtue. Both of these developments, however, have also been influenced by important contributions from Classical and Enlightenment philosophy. While focusing on one specific issue in the psychology of morals, namely the problem of how to negotiate the affect of anger, this essay demonstrates the broader contemporary relevance of classical ethics and its Enlightenment reception. The focus is on the extensive reflections on the virtue of „Sanftmut“ (gentleness) in the largely forgotten ethical works of some of the most important representatives of German Enlightenment: Christian Wolff, Alexander Gottlieb Baumgarten, and Georg Friedrich Meier.

Arguments about the concept of adequacy (›Angemessenheit‹) of interpretation are as constitutive for many hermeneutic theories of meaning as they are for the interpretive praxis derived from these theories. This essay seeks to illustrate by way of exemplary approaches by Georg Friedrich Meier (1718–1777), Johann Martin Chladenius (1710–1759) and Friedrich Daniel Ernst Schleiermacher (1768–1834) that very different notions are prevalent within hermeneutics as to what counts as an adequate interpretation. For instance, the ascription ofThe goal of the following elaborations is not, however, a (linguistic) historical derivation of diverse forms of ›Angemessenheit‹. By means of a complex example for the interpretive deployment of (il-)legitimate anachronisms, the semantic conceptions of the three hermeneuticists mentioned above will be exemplified and analyzed with respect to the question of which bids for a specificallyUsing the scheme »a is suitable for b with respect to c«, we can wi...

AUFSATZSAMMLUNG 16-1 Georg Friedrich Meier (1718-1777) : Philosophie als "wahre Weisheit" / Gideon Stiening, Frank Grunert (Hrsg.).-Berlin [u.a.] : De Gruyter, 2015.-418 S. : Ill ; 24 cm.-(Werkprofile ; 7).-ISBN 978-3-11-040179-0 : EUR 109.95 [#4347] Georg Friedrich Meier gehört zu den wichtigen deutschen Aufklärungsphilo-sophen. 1 Er war in besonderer Weise nicht zuletzt mit der Universität in Hal-le verbunden, weshalb er in deren Geschichte eine wichtige Rolle spielt. 2 Es ist auch erfreulicherweise so, daß in den letzten Jahren einige seiner Texte wieder abgedruckt wurden, teils im Rahmen der Reihe Philosophisches Denken in Halle des Schenk-Verlages, 3 aber auch in der gewaltigen Sammlung von Materialien und Dokumenten der Christian Wolff-Werkaus-gabe des Olms-Verlages. 4 1 Leben und Werk des halleschen Aufklärers Georg Friedrich Meier / Günter Schenk.-Halle/Saale : Hallescher Verlag, 1994.-224 S. : Ill. ; 20 cm.-ISBN 3-929887-01-0. 2 Siehe zur Aufklärung in Mitteldeutschland Halle-Leipziger Aufklärung : Kern-stück der mitteldeutschen Aufklärung / Günter Mühlpfordt.-Halle (Saale) : Mittel-deutscher Verlag, 2011.-389 S. ; 21 cm.-(Mitteldeutsche Aufklärung ; 1).-ISBN 978-3-89812-711-0 : EUR 38.00 [#2351].-Rez.: IFB 11-4 http://ifb.bsz-bw.de/bsz32443782Xrez-1.pdf 3 Philosophisches Denken in Halle : Personen und Texte / hrsg. von Günter Schenk und Regina Meÿer im Auftrag der Hallischen Philosophischen Bibliothek e.V.-Halle (Saale) : Schenk.-18 cm.-ISBN 978-3-936228-00-7 [2124] [2125].-1. Abt., Philosophen des 18. Jahrhunderts.-Bd. 8. Naturrecht als Lehrfach an der Philosophischen Fakultät der Fridericiana am Beispiel von

In this essay, I attempt to provide new insight into the last two Philosophische Brieffe von Aletheophilus, a moral journal edited by Alexander G. Baumgarten. My primary aim is to show that the journal, contrary to what has been hitherto unanimously stated by scholarship, comes to an end not in 1741, but in 1744. In the light of this new dating, I analyse the journal’s relationship with Baumgarten’s first collegium aestheticum (1742/43), some elements of which I try to recover indirectly. Lastly, I advance some hypotheses about the topic of the last letter of the journal, which is as yet completely unknown. Full text: http://www.fupress.net/index.php/ds/article/view/20619

arqueología filosófica y hermenéutica. apuntes sobre la interpretación de la historia de la filosofía en kant

por: josé m. garcía gómez del valle

en: revista de estudios kantianos vol. 2, núm. 1, 2017, pp. 29-47.

DOI 10.7203/REK.2.1.8811

*** resumen

este escrito quiere presentar una aproximación a una posible "hermenéutica de la historia de la filosofía" en kant, para ello contextualiza la recepción del pensamiento kantiano en la hermenéutica filosófica del siglo xx y expone un conjunto de pautas kantianas para la interpretación del pasado filosófico.

palabras clave: hermenéutica, historia de la filosofía.

philosophical archaeology and hermeneutics. remarks on kant's interpretation of the history of philosophy / josé maría garcía gómez del valle / revista de estudios kantianos vol. 2, núm. 1, 2017, pp. 29-47. / DOI 10.7203/REK.2.1.8811 / *** abstract  / the aim of this paper is to provide an aproximation to a possible "hermeneutics of the history of philosophy" in kant, situating the discussion in the context of the reception of kant's thought by the philosophical hermeneutics of the 20th century and presenting a set of kantian principles for the interpretation of past philosophies.  / keywords: hermeneutics, history of philosophy.

*** bibliografía / bibliography:
 
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The concept of aesthetic perfection is central to the German science of aesthetics developed by Baumgarten and Meier as the part of the empirical psychology concerned with perfecting sensory cognition. In “Baumgarten, Meier, and Kant on Aesthetic Perfection,” J. Colin McQuillan demonstrates how Kant’s critical engagement with this concept informs his views of aesthetics, early and late. McQuillan calls attention to Kant’s focus, in his logic lectures, on an epistemic – rather than metaphysical – conception of aesthetic perfection (aesthetically perfect cognition) by way of contrasting its subjective, empirical character with the objective, rational character of logically perfect cognition. This contrast underlies Kant’s rejection of the idea that aesthetics can be based upon “general rational principles.”  Kant’s later acknowledgement of purposiveness as an a priori principle governing reflective judgments in aesthetics (the purposiveness of the harmonious free play of the imagination and the understanding) contributes, McQuillan notes, to an even more critical stance towards aesthetic perfectionism, given Kant’s sharp bifurcation of cognition where the concept of perfection has a home and feeling where it does not (but aesthetics does).