Recent historiographic studies of cultural exchanges between Germany and Greece in the 19th and 20th centuries have tended to neglect the mutual influence of the two countries＇ intellectuals; as a result, there is in...Recent historiographic studies of cultural exchanges between Germany and Greece in the 19th and 20th centuries have tended to neglect the mutual influence of the two countries＇ intellectuals; as a result, there is insufficient appreciation of the extent to which historiography and philosophy were appropriated by the politics of the Interwar period. This article focuses on attempts by neo-Kantian philosophers to overcome the crisis of historicism, and on the impact of this crisis on Greek intellectuals＇ perceptions of historicism. The study shows that at the time historicism invoked the past to solve the problems of the present. My purpose is to show that in a time of crisis, Germany＇s pursuit of its Greekness in conformity with the Bildung tradition, and Greece＇s cultural dependence on Germany in the meaning-making of its own Greekness, shared common ground in the ideological uses of philosophy and history in the service of politics and the politics of culture. In the aftermath of WWI, German scholars raised the issue of the crisis of historicism. Neo-Kantian philosophers such as Heinrich Rickert, whose theory had a major impact on Greek intellectuals, became involved in this debate, posing the question of historical objectivity. Yet Rickert＇s philosophy of history soon fell into an impasse, leading to the rise of an idealist philosophy of history in the 1930s that committed itself anew to the dominant politics. In the 1930s, under the guise of idealism, Greek neo-Kantian intellectuals were claiming an objective historical narrative of the traumatic experience from 1922 onwards, which fit into the structure of an idealized ahistorical and mythic past, and which, as a hegemonic discourse, excluded its political enemies and propagandized the political struggle towards the fulfillment of the nation＇s historical and spiritual mission.展开更多
Since the collapse of Euro-Communism in 1989, the ideas of Marx have largely been discarded as little more than historical relics. There is a good reason for the neglect. The governments that Marxism spawns are among ...Since the collapse of Euro-Communism in 1989, the ideas of Marx have largely been discarded as little more than historical relics. There is a good reason for the neglect. The governments that Marxism spawns are among the most brutal in history. Equally condemnable for a philosopher who bases his theory on a science of historical development, most of Marx＇s key predictions turn out to be incorrect. What then is left of Marx＇s principles？ This paper argues that Marx is best understood as a critic of the injustice of industrial societies. Marx＇s essential critical concept is alienation. The paper presents the first complete analysis of Marx＇s treatment of alienation and offers a brief assessment of how this concept applies to our time.展开更多
澳大利亚历史哲学家麦卡拉(C.Behan McCullagh)在《历史的逻辑:透视后现代主义》①一书中,针对常识性真理理论,提出了一种所谓的“真理批判理论”(critical theory of truth),以回应后现代主义者对朴素经验主义(naive empiricism)的质...澳大利亚历史哲学家麦卡拉(C.Behan McCullagh)在《历史的逻辑:透视后现代主义》①一书中,针对常识性真理理论,提出了一种所谓的“真理批判理论”(critical theory of truth),以回应后现代主义者对朴素经验主义(naive empiricism)的质疑和挑战。考察麦卡拉的这一真理观,可以帮助我们重新思考历史真实性问题。展开更多
文摘Recent historiographic studies of cultural exchanges between Germany and Greece in the 19th and 20th centuries have tended to neglect the mutual influence of the two countries＇ intellectuals; as a result, there is insufficient appreciation of the extent to which historiography and philosophy were appropriated by the politics of the Interwar period. This article focuses on attempts by neo-Kantian philosophers to overcome the crisis of historicism, and on the impact of this crisis on Greek intellectuals＇ perceptions of historicism. The study shows that at the time historicism invoked the past to solve the problems of the present. My purpose is to show that in a time of crisis, Germany＇s pursuit of its Greekness in conformity with the Bildung tradition, and Greece＇s cultural dependence on Germany in the meaning-making of its own Greekness, shared common ground in the ideological uses of philosophy and history in the service of politics and the politics of culture. In the aftermath of WWI, German scholars raised the issue of the crisis of historicism. Neo-Kantian philosophers such as Heinrich Rickert, whose theory had a major impact on Greek intellectuals, became involved in this debate, posing the question of historical objectivity. Yet Rickert＇s philosophy of history soon fell into an impasse, leading to the rise of an idealist philosophy of history in the 1930s that committed itself anew to the dominant politics. In the 1930s, under the guise of idealism, Greek neo-Kantian intellectuals were claiming an objective historical narrative of the traumatic experience from 1922 onwards, which fit into the structure of an idealized ahistorical and mythic past, and which, as a hegemonic discourse, excluded its political enemies and propagandized the political struggle towards the fulfillment of the nation＇s historical and spiritual mission.
文摘Since the collapse of Euro-Communism in 1989, the ideas of Marx have largely been discarded as little more than historical relics. There is a good reason for the neglect. The governments that Marxism spawns are among the most brutal in history. Equally condemnable for a philosopher who bases his theory on a science of historical development, most of Marx＇s key predictions turn out to be incorrect. What then is left of Marx＇s principles？ This paper argues that Marx is best understood as a critic of the injustice of industrial societies. Marx＇s essential critical concept is alienation. The paper presents the first complete analysis of Marx＇s treatment of alienation and offers a brief assessment of how this concept applies to our time.
文摘澳大利亚历史哲学家麦卡拉(C.Behan McCullagh)在《历史的逻辑:透视后现代主义》①一书中,针对常识性真理理论,提出了一种所谓的“真理批判理论”(critical theory of truth),以回应后现代主义者对朴素经验主义(naive empiricism)的质疑和挑战。考察麦卡拉的这一真理观,可以帮助我们重新思考历史真实性问题。
