Prepublication version of “In the shadow of virtue. Why ethical personalism needs an ethical impersonalism,” in Ethical Personalism, Frankfurt am Main: Ontos Verlag, 2011, 138-153. This paper attempts to correct certain tendencies in... more
Prepublication version of “In the shadow of virtue. Why ethical personalism needs an ethical impersonalism,” in Ethical Personalism, Frankfurt am Main: Ontos Verlag, 2011, 138-153. This paper attempts to correct certain tendencies in personalistic philosophy, tendencies which seem to at least implicitly denigrate the non-personal dimensions of the human being. I discuss some of the motivations for personalistic philosophy, how some unfortunate tendencies can arise in it, and how one might, with the help of Max Scheler's phenomenological personalism, correct some of those tendecies.
The paper provides an overview of the life, the thinking and the philosophical influence of the philosopher Hans Cornelius. After a brief reconstruction of his biography, the text exposes the main ideas he develops in his philosophical... more
The paper provides an overview of the life, the thinking and the philosophical influence of the philosopher Hans Cornelius. After a brief reconstruction of his biography, the text exposes the main ideas he develops in his philosophical writings. Our priority is given to Cornelius' concepts of "perception" and the "thing", as his reformulation of these concepts have generally been regarded as his most original contributions to the history of philosophy and phenomenology. The essay then presents Husserl's criticism of Cornelius and the source of their philosophical differences. Finally, we reflect on the importance of Cornelius for the emergence of the so-called "Frankfurt School".
Für Theodor Lipps, Wilhelm Dilthey und EdmundHusserl ist die Erfahrung des Anderen eng verbunden mit dem Verstehen der Gefühle des Anderen: Ich mache die Erfahrung des Anderen, indem ich seine Gefühle verstehe. In der theoretischen... more
Für Theodor Lipps, Wilhelm Dilthey und EdmundHusserl ist die Erfahrung des Anderen eng verbunden mit dem Verstehen der Gefühle des Anderen: Ich mache die Erfahrung des Anderen, indem ich seine Gefühle verstehe. In der theoretischen Analyse der Erfahrung des Anderen stoßen diese Autoren jedoch immer wieder auf ein Problem. Die Erklärung erweist sich als zirkulär, weil sie jede Erfahrung des Anderen zunächst mit einer Wahrnehmung des anderen Körpers beginnen läßt. Erst Max Scheler gelingt mit einer radikalen Abkehr von der traditionellen Annahme eines Primats der inneren Erfahrung vor der äußeren Erfahrung eine plausible Analyse. Für ihn setzt die Erfahrung des Anderen zunächst am psychophysisch indifferenten Ausdruck des Anderen an. Schelers Denken erweist sich als attraktiv, weil es die Bedeutung von Gefühlen auf allen Ebenen der menschlichen Situation erhellt. Er kann zeigen, wie die verschiedenen Formen menschlichen Miteinanders von verschiedenen Gefühlen getragen werden: Gemeinsam geteilte Gefühle bestimmen unser Zusammenleben, lange bevor wir die Erfahrung des Anderen machen. Weil wir die Gefühle der Anderen verstehen, können wir die Erfahrung des Anderen machen. Und im Mitfühlen bzw. Teilnehmen an den Gefühlen der Anderen erfahren wir die Anderen als uns gleichwertig.
The present paper makes the case for considering Jean Hering the source from which Edith Stein first borrowed the concept of "core," notably, "core of the person." In particular, we maintain that the background of Stein's decision is... more
The present paper makes the case for considering Jean Hering the source from which Edith Stein first borrowed the concept of "core," notably, "core of the person." In particular, we maintain that the background of Stein's decision is represented by the original version of Hering's famous booklet Bemerkungen über das Wesen, die Wesenheit und die Idee (1921), namely, the Appendix to his still unpublished dissertation on Lotze. Nevertheless, whereas Hering introduces the concept of "core" to merely discriminate between different types of essences within the framework of a general attempt at determining the structure of individual essences, Stein takes it to characterize always and exclusively the structure of the person, notably, its mode of being, thereby paving the way for her future personalistic ontology.
Seron, D. (2015). Adolf Reinach's philosophy of logic. In: Objects and Pseudo-Objets : Ontological Deserts and Jungles from Brentano to Carnap (B. Leclercq, S. Richard, D. Seron, Eds.). Boston/Berlin: De Gruyter, 167–82.
Is phenomenology nothing else than descriptive psychology? In the first edition of his Logical Investigations (LI), Husserl conceived of phenomenology as a description and analysis of the experiences of knowledge, unequivocally stating... more
Is phenomenology nothing else than descriptive psychology? In the first edition of his Logical Investigations (LI), Husserl conceived of phenomenology as a description and analysis of the experiences of knowledge, unequivocally stating that “phenomenology is descriptive psychology.” Most interestingly, although the first edition of the LI was the reference par excellence in phenomenology for the Munich phenomenologists, they remained suspicious of this characterisation of phenomenology. The aim of this paper is to shed new light on the reception of descriptive psychology among Munich phenomenologists and, at the same time, to offer a re-evaluation of their understanding of realist phenomenology.
Russian-born artist Marianne Werefkin was long recognized solely for her roles as socialite and arts patron, her artistic salon in Munich, and as Alexei Jawlensky’s benefactor. This introductory essay recounts the author’s long path to a... more
Russian-born artist Marianne Werefkin was long recognized solely for her roles as socialite and arts patron, her artistic salon in Munich, and as Alexei Jawlensky’s benefactor. This introductory essay recounts the author’s long path to a restoration of Werefkin’s reputation as a modernist artist and active member of the Blaue Reiter. Despite many obstacles, institutional and otherwise, Fäthke, with the support of Clemens Weiler, succeeded in organizing a Werefkin travel exhibition in 1980 and published the first comprehensive volume on her work in 1988.