Beruflich Dokumente
Kultur Dokumente
Arthur Schopenhauer
Arthur Schopenhauer
1 ivot i djela
2 Volja
3 Schopenhauer i
ene
4 Relevantni lanci
5 Vanjske
poveznice
Volja [uredi]
Schopenhauer je smatrao da je bit ovjeka u intuiciji koja se ispoljava kao volja. Volja je bit
svijeta i ona je organske i neorganske prirode. Volja sve pokree, ona je gospodar, a intelekt
sluga, a to je Schopenhauer obrazloio time to je rekao da ono to proturjei srcu ne ulazi u
glavu. Pojavne stvari su zakonite, volja ne podlijee zakonu - ona je slijepi nagon. Volja
nastaje iz nedostatka i ona nikada ne moe biti potpuno zadovoljena, pa je bol neminovna.
Ovaj njemaki filozof je tvrdio da kada ostvarimo neku tenju osjeamo dosadu. Tako je
ovjekov ivot samo smjena boli i dosade. Povijest ovjeanstva je besciljno lutanje i nema
napretka. Schopenhauer vidi jedini izlaz u askezi, odricanju od ivota i utapanjem u nirvanu.
Jo jedan nain oslobaanja od boli je u bezinteresnom doivljaju umjetnosti. (u svemu tome
je vidljiv uticaj filozofije Indije)
2.Sren Kierkegaard
Sadraj
[sakrij]
1 ivotopis
2 Filozofija Srena
Kierkegaarda
3 Djela
4 Vanjske poveznice
o
ivotopis [uredi]
Rodio se u imunoj obitelji i u rodnom je gradu proivio skoro cijeli svoj kratki ivot, osim
kraeg boravka u Njemakoj. ivio je povuenim ivotom, posvetivi se pisanju. Trajan i
najdublji dojam na njega su ostavili dogaaji iz njegovog unutranjeg ivota, posebno
njegova ljubavprema Regini Olsen i njegov raskid zaruka s njom.
Regine Olsen
ivota: estetski, etiki i religiozni. Treba naglasiti da nema automatskog prijelaza s jednog
na drugi stadij, to je opet stvar slobodnog izbora i odluke svakog ovjeka. Zato mnogi ljudi
cijeli ivot ostaju na prvom stadiju.
Estetski stadij je stadij u kojem ovjek izabire ono izvanjsko i osjetilno. Ovdje ovjek ivi bez
cilja, bez pogleda dalje od sadanjeg trenutka, ivi prema naelu "ivot treba uivati". Primjer
za ovaj stadij je Don Juan, zavodnik koji stalno trai druge ene, ne vezuje se uz ni jednu i
ne voli nijednu. Ovo je ivot u igri, igra sa ivotom. To je uvijek jedno ekscentrino stanje, jer
ovjek bira neto periferno, a ne ono to je u sreditu njegove nutrine.
Etiki stadij je stadij razumskog izbora, izbora samoga sebe, a ne izvanjskosti. U njemu
ovjek preuzima odgovornost za sebe. Ali i u ovom stadiju ovjek bira neto konano, a to ga
gui. Zato on tei nadii ovo stanje, ali se suoava sa svojim granicama. Sve ga to upuuje
na spoznaju da nije sam sebe dao na svijet, upuuje ga na Stvoritelja.
Religiozni stadij je stadij izlaenja iz sebe i okretanja Bogu, izbor beskonanog i vjenog.
Odnos prema Bogu treba biti osoban, individualan i izravan. Ovaj izbor Kierkegaard naziva i
skok vjere, a on ukljuuje rizik, jer ga ovjek kao konano bie ne moe do kraja sagledati.
Djela [uredi]
"Strah i drhtanje"
"Bolest na smrt"
"Pojam strepnje"
"Dnevnik Zavodnika"
3.Ludwig Feuerbach
From Wikipedia, the free encyclopedia
Ludwig Feuerbach
Full name
Ludwig Feuerbach
Born
Died
Era
19th-century philosophy
Region
Western Philosophy
School
Young Hegelians
Main
Religion
interests
Notable ideas Religion as the outward projection of man's inner
nature
Influenced by[show]
Influenced[show]
Ludwig Andreas von Feuerbach (July 28, 1804, Landshut, Lower Bavaria September 13,
1872) was a German philosopher andanthropologist. He was the fourth son of the eminent
jurist Paul Johann Anselm Ritter von Feuerbach, brother of mathematician Karl Wilhelm
Feuerbach and uncle of painter Anselm Feuerbach.[1] A member of Left Hegelian circles,
Feuerbach was politically liberal, an atheist and amaterialist, and many of his philosophical
writings offered a critical analysis of Christianity. His thought was influential in the
development ofdialectical materialism,[2] where he is often recognised as a bridge between
Hegel and Marx.[3]
Contents
[hide]
1 Biography
o
1.1 Education
1.5 Philosophy
1.6 Influence
2 Works
3 See also
4 References
5 External links
[edit]Biography
[edit]Education
Feuerbach matriculated in the University of Heidelberg with the intention of pursuing a career
in the church. Through the influence of Prof. Karl Daub he was led to an interest in the then
predominant philosophy of Hegel and, in spite of his father's opposition, enrolled in
the University of Berlin in order to study under the master himself. After 22 years, the
Hegelian influence began to slacken. Feuerbach became associated with a group known as
the Young Hegelians, alternately known as the Left Hegelians, who synthesized a radical
offshoot of Hegelian philosophy, interpreting Hegel's dialectic march of spirit through history
to mean that existing Western culture and institutional formsand, in particular, Christianity
would be superseded. "Theology," he wrote to a friend, "I can bring myself to study no
more. I long to take nature to my heart, that nature before whose depth the faint-hearted
theologian shrinks back; and with nature man, man in his entire quality." These words are a
key to Feuerbach's development. He completed his education at Erlangen, at the FriedrichAlexander-University, Erlangen-Nuremberg with the study of natural science.
[edit]Early
writings
His first book, published anonymously, Gedanken ber Tod und Unsterblichkeit (1830),
contains an attack on personal immortality and an advocacy of the Spinozistic immortality of
reabsorption in nature. These principles, combined with his embarrassed manner of public
speaking, debarred him from academic advancement. After some years of struggling, during
which he published his Geschichte der neueren Philosophie (2 vols., 18331837, 2nd ed.
1844), and Abelard und Heloise (1834, 3rd ed. 1877), he married in 1837 and lived a rural
existence at Bruckberg near Nuremberg, supported by his wife's share in a
small porcelain factory.
In two works of this period, Pierre Bayle (1838) and Philosophie und Christentum (1839),
which deal largely with theology, he held that he had proven "that Christianity has in fact long
vanished not only from the reason but from the life of mankind, that it is nothing more than a
fixed idea."
[edit]Das
The attack on Christianity is followed up in his most important work, Das Wesen des
Christentums (1841), which was translated by George Eliot into English as The Essence of
Christianity. "In the consciousness of the infinite, the conscious subject has for his object the
infinity of his own nature."
Feuerbach's theme was a derivation of Hegel's speculative theology in which the Creation
remains a part of the Creator, while the Creator remains greater than the Creation. When the
student Feuerbach presented his own theory to professor Hegel, Hegel refused to reply
positively to it.
In part I of his book Feuerbach developed what he calls the "true or anthropological essence
of religion." Treating of God in his various aspects "as a being of the understanding," "as a
moral being or law," "as love" and so on. Feuerbach talks of how man is equally a conscious
being, more so than God because man has placed upon God the ability of understanding.
Man contemplates many things and in doing so he becomes acquainted with himself.
Feuerbach shows that in every aspect God corresponds to some feature or need of human
nature. "If man is to find contentment in God," he claims, "he must find himself in God."
Thus God is nothing else than man: he is, so to speak, the outward projection of man's
inward nature. This projection is dubbed as a chimaera by Feuerbach, that God and the idea
of a higher being is dependent upon the aspect of benevolence. Feuerbach states that, a
God who is not benevolent, not just, not wise, is no God, and continues to say that qualities
are not suddenly denoted as divine because of their godly association. The qualities
themselves are divine therefore making God divine, indicating that man is capable of
understanding and applying meanings of divinity to religion and not that religion makes a
man divine.
The force of this attraction to religion though, giving divinity to a figure like God, is explained
by Feuerbach as God is a being that acts throughout man in all forms. God, is the principle
of [man's] salvation, of [man's] good dispositions and actions, consequently [man's] own
good principle and nature. It appeals to man to give qualities to the idol of their religion
because without these qualities a figure such as God would become merely an object, its
importance would become obsolete, there would no longer be a feeling of an existence for
God. Therefore, Feuerbach says, when man removes all qualities from God, God is no
longer anything more to him than a negative being. Additionally, because man is
imaginative, God is given traits and there holds the appeal. God is a part of man through the
invention of a God. Equally though, man is repulsed by God because, God alone is the
being who acts of himself.
In part 2 he discusses the "false or theological essence of religion," i.e. the view which
regards God as having a separate existence over against man. Hence arise various
mistaken beliefs, such as the belief in revelation which he believes not only injures the moral
sense, but also "poisons, nay destroys, the divinest feeling in man, the sense of truth," and
the belief in sacraments such as the Lord's Supper, which is to him a piece of religious
materialism of which "the necessary consequences are superstition and immorality."
Part 2 comes to a crux though by seemingly retracting previous statements. Feuerbach
claims that God's only action is, the moral and eternal salvation of man: thus man has in fact
no other aim than himself, because man's actions are placed upon God. Feuerbach also
contradicts himself by claiming that man gives up his personality and places it upon God who
in turn is a selfish being. This selfishness turns onto man and projects man to be wicked and
corrupt, that they are, incapable of good, and it is only God that is good, the Good Being.
In this way Feuerbach detracts from many of his earlier assertions while showing the
alienation that takes place in man by worshipping God. Feuerbach affirms that goodness is,
personified as God, turning God into an object because if God was anything but an object
nothing would need to be personified on him. The aspect of objects having previously been
discussed; in that man contemplates objects and that objects themselves give conception of
what externalizes man. Therefore if God is good so then should be man because God is
merely an externalization of man because God is an object. However religion would show
that man is inherently corrupt. Feuerbach tries to lessen his inconsistency by asking if it were
possible if, I could perceive the beauty of a fine picture if my mind were aesthetically an
absolute piece of perversion? Through Feuerbachs reasoning it would not be possible, but it
is possible, and he later states that man is capable of finding beauty.
A caustic criticism of Feuerbach was delivered in 1844 by Max Stirner. In his book Der
Einzige und sein Eigentum (The Ego and His Own) he attacked Feuerbach as inconsistent in
hisatheism. The pertinent portions of the books, Feuerbach's reply, and Stirner's counterreply form an instructive polemics. (see External Links)
10
[edit]After
"1848"
During the troubles of 1848-1849 Feuerbach's attack upon orthodoxy made him something of
a hero with the revolutionary party; but he never threw himself into the political movement,
and indeed lacked the qualities of a popular leader. During the period of the Frankfurt
Congress he had given public lectures on religion at Heidelberg. When the diet closed he
withdrew to Bruckberg and occupied himself partly with scientific study, partly with the
composition of his Theogonie (1857).
In 1860 he was compelled by the failure of the porcelain factory to leave Bruckberg, and he
would have suffered the extremity of want but for the assistance of friends supplemented by
a public subscription. His last book, Gottheit, Freiheit und Unsterblichkeit, appeared in 1866
(2nd ed., 1890). In 1868 he read the first volume of Marx' Capital and joined the SocialDemocratic Party.[4] After a long period of decline, he died on September 13, 1872. He is
buried in Johannis-Friedhof Cemetery in Nuremberg, which is also where the artist Albrecht
Drer is interred.
[edit]Philosophy
Essentially the thought of Feuerbach consisted in a new interpretation of religion's
phenomena, giving an anthropological explanation. Following Schleiermachers theses,
Feuerbach thought religion was principally a matter of feeling in its unrestricted subjectivity.
So the feeling breaks through all the limits of understanding and manifests itself in several
religious beliefs. But, beyond the feeling, is the fancy, the true maker of projections of "Gods"
and of the sacred in general.
[edit]Influence
Karl Marx and Friedrich Engels were strongly influenced by Feuerbach's atheism, though
they criticised him for his inconsistent espousal of materialism.[2]
[edit]Works
Geschichte der Neuern Philosophie; von Bacon von Verulam bis Benedict
Spinoza (1833). University of Michigan.
Ablard Und Heloise, Oder Der Schriftsteller Und Der Mensch (1834).
Kritik des Anti-hegels (1835). 2nd edition, 1844. University of Michigan; University of
Wisconsin.[clarification needed]
11
edition,
1881. Oxford.
Volume 1,
Volume 2,
1846. Gallica.
Volume 3,
Volume 4,
Volume 5,
Volume 6,
Volume 7,
Volume 8,
Volume 9,
Volume 10,
12
4. Karl Marx
Karl Marx
K. Marx
Zapadna filozofija
Filozofija 19. stoljea
Roenje
Smrt
kola/tradicija marksizam
Glavni interesi politika, ekonomika, klasna borba
Poznate ideje suosniva marksizma (sEngelsom), otuenje, eksploatacija radnika,Komunistiki
manifest, Das Kapital, povijesni materijalizam[1][2]
Utjecaji
Utjecao na
13
5. Friedrich Nietzsche
(Preusmjereno s Nietzsche)
14
Friedrich Wilhelm Nietzsche (Rcken, Prusija, 15. listopada 1844. - Weimar, 25.
kolovoza 1900.) njemaki je filozof, pjesnik i klasini filologkoji je postao najprovokativniji i
najutjecajniji mislilac 19. stoljea.
Roen je 15. listopada 1844. u mjestu Rcken u Prusiji. Imao je dvije godine kada mu se
rodila sestra Elisabeth i tri kada mu se rodio brat. Njegov otac, luteranski sveenik, umro je
(od bolesti mozga) u srpnju 1849. godine kada je mladom Nietzscheu bilo pet godina. Stoga
ga je odgojila majka unutar obitelji u kojoj su s njima bili jo i njegova baka, dvije tetke i
sestra. Brat mu umire u sijenju naredne godine (1850.). Nietzsche je gledao godinu dana
oca kako umire u uasnim mukama, to je bio odluan initelj u njegovim sumnjama u
kranstvo jer nije mogao sebi objasniti zato je njegov otac kanjen, a sluio je Bogu. Stoga
e kasnije Charles Darwin postati njegov uzor. Nakon bratove smrti obitelj se seli
u Naumburg, a Nietzschea alju u internat u mjestu Pforti (poznat po strogom vjerskom
odgoju), udaljenom osam kilometara od Naumburga.
kolski su ga drugovi u internatu zafrkavali zbog njegove ozbiljnosti, a Nietzsche e kasnije
tvrditi kako se tada najbolje osjeao kada je bio sam. U svjedodbi mu pie da je bio marljiv,
uzornog ponaanja te da je s lakoom uio i pokazivao interes za vjerski odgoj. Nakon
zavrenog kolovanja u internatu upisao je studij teologije u Bonnu kanei postati sveenik,
kao i njegov otac. Na Uskrs 1865. godine odbija se priestiti u crkvi u Naumburug. Potkraj
godine odustaje od sveenikog zvanja i posveuje se studiju klasine filologije. Na studiju
prve uzore nalazi u ivotu i filozofiji starih Grka prije pojave Sokrata. Zahvaljujui svome
15
16
ona pobrinula da Nietzsche postane slubeni mislilac Treeg Reicha, to je bilo smijeno jer
je Nietzsche mrzio bilo kakav nacionalizam. Dapae, bio je jedan od prvih pravih Europljana.
Nietzsche je bio strastveni kritiar tada vladajueg morala i vjerovanja. Smatrao je kako su
i religija i moral osigurani na nemoralnim sredstvima te da nisu drugo nego sluenje lanoj
transcendentnoj ideji, pojmu, neemu to izvan konkretnog ovozemaljskog egzistiranja eli
propisivati vjene zakone. Nietzsche je smatrao da ovaj ivot nije nemoralan, nego da je
bjesomuna borba u kojoj je umro Bog, a pobjeuju jai, sposobniji, smjeliji. Stoga je on
smatrao kako se umjesto tradicionalnih, trebaju stvoriti nove vrijednosti.
Pred kraj ivota Nietzsche je pozvao Vatikan i kralja Italije da na smrt osude njemakog cara
i sve antisemite. Tada se to inilo moda besmislenim ali dolazak nacizma na vlast 30-ak
godina kasnije pokazati e kako je Nietzsche na vrijeme osjetio dah antisemitizma koji e
preplaviti Njemaku. Oni kojima eventualno Nietzscheova biografija nije dovoljna, mogu
proitati neke poznatije reenice iz njegovih djela ili pak ono to je Nietzsche nazvao 10
zapovijedi slobodnog uma.
Djela [uredi]
Nietzsche je bio plodosnosan pisac, koji je napisao nekoliko znaajnih djela, meu njima:
17
Antikrist (1888.)
Volja za mo
18