Bibliography of the Writings of Karl Jaspers to Spring compiled by Kurt Rossman – – In Karl Jaspers & Paul Arthur Schilpp (eds.), The Philosophy of . Karl Jaspers (–) began his academic career working as a . his Psychologie der Weltanschauungen (Psychology of World Views). Karl Theodor Jaspers was a German-Swiss psychiatrist and philosopher who had a strong In , at the age of 38, Jaspers turned from psychology to philosophy, expanding on themes he had developed in his psychiatric works.

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OldenburgGerman Empire. Psychllogy even in the small space occupied by these two thinkers — two points in thoughtspace — philosophy breaks worodviews into versions, thinkers take up opposite positions, and a thinker unfolds several versions of himself.

Translated as The Origin and the Goal of Historytrans. In Jaspers habilitated at the philosophical faculty of the Heidelberg University and gained there in a post as a psychology teacher. He shows that Jaspers has caught hold of the fundamental philosophical experience.

Karl Jaspers: Philosopher of Otherness

Indeed, his extraordinary skills of critical thinking and abstract observation on human situations were evident already then. Karl Jaspers and PsychoanalysisDordrecht: In other projects Wikimedia Commons Wikiquote.

Die Technik und die Kehre. It does not propose hypotheses, test them, or work towards any intersubjective consensus. Der Ursprung des Kunstwerkes.

See Myth and Christianity: However, afterhis fortunes changed dramatically, and he figured prominently on the White List of the US-American occupying forces: Although he rejected explicit religious doctrines, [1] including the notion of a personal God, Jaspers influenced contemporary theology through his kxrl of transcendence and the limits of human experience.

They direct our attention especially to confronting life in all its complexity and painful absurdity, calling upon strength of character and willpower, personal integrity and genuineness, and the ability to go forward without getting stuck, as modes of authentic being in response to the problematic character of lived experience. As a consequence, Jaspers argued implicitly for the importance of mythical or symbolic forms in religious inquiry, and he indicated that both myth and religion contain, in similar measure, the interpreted residues of transcendence.

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Schilpp, Paul Arthur ed. Over and above the commentary itself, the edition is designed to provide new impulses for research on the philosopher and to enable the debates on present-day cultural and political issues to profit from a species of thinking that can be described as interdisciplinary and cosmopolitan in the best sense of those terms.

However, whereas Kant saw transcendental ideas as the formal-regulative ideas of reason, serving, at most, to confer systematic organization on reason’s immanent operations, Jaspers viewed transcendental ideas as realms of lived knowledge, through which consciousness passes and by whose experienced antinomies it is formed and guided to a knowledge of itself as transcendent.

Lichtigfeld – – International Studies in Philosophy 25 3: In fact, his criticism of religious dogmatism evolved in conjunction with a wolrdviews doctrine of humanism, which ultimately became the jaspefs component of his later work.

Karl Jaspers: Philosopher of Otherness | New Acropolis Library

Kirkbright, Suzanne,Karl Jaspers: Philosophers of science by era. Jaspers regards philosophy as a practice of asking questions — not of answering them — thus an activity and not a set of conclusions. I regarded him far above cultural trends and Aorldviews never believed he would countenance racism.

From Selfhood to BeingAmsterdam: Jaspers, the Axial Age, and Christianity. Don’t miss a single issue. Die SchuldfrageHeidelberg: And even as Kant “had to do away with knowledge to make room for faith,” Jaspers values Nietzsche in large measure because he thinks that Nietzsche did away with knowledge, thus making room for Jaspers’ “philosophic faith” In retrospect I see Heidegger as a teacher, but it is just as important to reject him and hold him accountable.

There is no final revelation. Indeed, through his hermeneutical transformation of idealism into a ov of symbolic interpretation, he might be seen, like both Schelling and Johann Georg Hamann before him, as a philosopher who was intent on re-invoking the truth of revelation, as an absolute and non-identical content of knowledge, against the rational evidences of epistemology, and so on elaborating an interpretive methodology adapted to a conception of truth as disclosed or revealed.

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He was insistent that truth can only be interpreted as an element of radical alterity in reason, or as reason’s experience of its own limits.

He also took an active interest in Eastern philosophies, particularly Buddhismand developed the theory of an Axial Agea period of substantial philosophical and religious development. One of Jaspers’ central tenets was that psychiatrists should diagnose symptoms of mental illness particularly of psychosis by their form rather than by their content.

What do I really know? Much of his work, in consequence, might be construed as an attempt to free the contents of religious thinking from the dogmatic orthodoxies imposed upon these contents in the name of organized religion. Philosophy is something we do alone in some pinnacle of experience in face of the Ultimate. Chicago University Press, — It is merely the beginning of a process in which thinking gets free of presuppositions.

Karl Jaspers

Indeed, both neo-Kantians and phenomenological philosophers subjected his work to trenchant criticism in the early stages of his philosophical trajectory, and members of both these camps, especially Rickert and Edmund Husserl, accused him of importing anthropological psychologyy experiential questions into philosophy and thus of contaminating philosophical analysis with contents properly pertaining to other disciplines.

There is a rebound logic in arrogance followed by despair — a wildly unrealistic, overblown account of a supposedly-wholly-plastic human nature, followed by a wildly unrealistic, self-defeating account of a supposedly-wholly-powerless human nature — overreaching followed by overreaction.

The most considerably revised and expanded edition is the fourth, which appeared in Vom Ursprung und Ziel der GeschichteZurich: Jaspers talks about Existence, Heidegger talks about Being. Unlike Schelling, he always rejected claims to absolute positive knowledge; to this extent, he remained—in the ultimate analysis—a Kantian philosopher. The self-awareness of the individual is only a flickering in the closed circuit of historical life.