Neo-Kantianism

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In late modern Continental philosophy, Neo-Kantianism (German: Neukantianismus) was a revival of the 18th-century philosophy of Immanuel Kant. More specifically, it was influenced by Arthur Schopenhauer's critique of the Kantian philosophy in his work The World as Will and Representation (1818), as well as by other post-Kantian philosophers such as Jakob Friedrich Fries and Johann Friedrich Herbart.

Origins[edit]

The "back to Kant" movement began in the 1860s, as a reaction to the German materialist controversy in the 1850s.[1]

In addition to the work of Hermann von Helmholtz and Eduard Zeller, early fruits of the movement were Kuno Fischer's works on Kant and Friedrich Albert Lange's History of Materialism (Geschichte des Materialismus, 1873–75), the latter of which argued that transcendental idealism superseded the historic struggle between material idealism and mechanistic materialism. Fischer was earlier involved in a dispute with the Aristotelian idealist Friedrich Adolf Trendelenburg concerning the interpretation of the results of the Transcendental Aesthetic, a dispute that prompted Hermann Cohen's 1871 seminal work Kants Theorie der Erfahrung, a book often regarded as the foundation of 20th-century Neo-Kantianism. It is in reference to the Fischer–Trendelenburg debate and Cohen's work that Hans Vaihinger started his massive commentary on the Critique of Pure Reason.

Varieties[edit]

Hermann Cohen became the leader of the Marburg School (centered in the town of the same name), the other prominent representatives of which were Paul Natorp and Ernst Cassirer. Another important group, the Southwest (German) School (also known as the Heidelberg School or Baden School, centered in Heidelberg, Baden in Southwest Germany) included Wilhelm Windelband, Heinrich Rickert and Ernst Troeltsch. The Marburg School emphasized epistemology and philosophical logic, whereas the Southwest school emphasized issues of culture and value. A third group, mainly represented by Leonard Nelson, established the Neo-Friesian School (named after post-Kantian philosopher Jakob Friedrich Fries).

The Neo-Kantian schools tended to emphasize scientific readings of Kant, often downplaying the role of intuition in favour of concepts. However, the ethical aspects of Neo-Kantian thought often drew them within the orbit of socialism, and they had an important influence on Austromarxism and the revisionism of Eduard Bernstein. Lange and Cohen in particular were keen on this connection between Kantian thought and socialism.[citation needed] Another important aspect of the Neo-Kantian movement was its attempt to promote a revised notion of Judaism, particularly in Cohen's seminal work, one of the few works of the movement available in English translation.

The Neo-Kantian school was of importance in devising a division of philosophy that has had durable influence well beyond Germany. It made early use of terms such as epistemology and upheld its prominence over ontology. Natorp had a decisive influence on the history of phenomenology and is often credited with leading Edmund Husserl to adopt the vocabulary of transcendental idealism. Emil Lask was influenced by Edmund Husserl's work,[2] and himself exerted a remarkable influence on the young Martin Heidegger. The debate between Cassirer and Heidegger over the interpretation of Kant led the latter to formulate reasons for viewing Kant as a forerunner of phenomenology; this view was disputed in important respects by Eugen Fink. An abiding achievement of the Neo-Kantians was the founding of the journal Kant-Studien, which still survives today.

By 1933 (after the rise of Nazism), the various Neo-Kantian circles in Germany had dispersed.[3]

Notable Neo-Kantian philosophers[edit]

Related thinkers

Contemporary Neo-Kantianism[edit]

In the analytic tradition, the revival of interest in the work of Kant that has been underway since Peter Strawson's work The Bounds of Sense (1966) can also be viewed as effectively Neo-Kantian, not least due to its continuing emphasis on epistemology at the expense of ontology. In the 1980s, interest in Neo-Kantianism has revived in the wake of the work of Gillian Rose, who is a critic of this movement's influence on modern philosophy, and because of its influence on the work of Max Weber. The Kantian concern for the limits of perception strongly influenced the antipositivist sociological movement in late 19th-century Germany, particularly in the work of Georg Simmel (Simmel's question 'What is society?' is a direct allusion to Kant's own: 'What is nature'?).[9] The current work of Michael Friedman is explicitly Neo-Kantian.

Continental philosophers drawing on the Kantian understandings of the transcendental include Jean-François Lyotard and Jean-Luc Nancy.

See also[edit]

Notes[edit]

  1. ^ Frederick Copleston, A History of Philosophy volume VII (1963), p. 436, states that "at the turn of the [20th] century Neo-Kantianism was the dominant academic philosophy or Schulphilosophie in the German universities". He attributes (p. 361) the "back to Kant" (Zurück zu Kant) slogan to Otto Liebmann, Kant und die Epigonen, 1865.
  2. ^ Karl Schuhmann and Barry Smith, “Two Idealisms: Lask and Husserl”, Kant-Studien, 83 (1993), 448–466.
  3. ^ Luft 2015, p. xxvi.
  4. ^ Hermann Lotze: Thought: logic and language, Stanford Encyclopedia of Philosophy
  5. ^ "Poincaré's Philosophy of Mathematics", entry in the Internet Encyclopedia of Philosophy.
  6. ^ Holmes, Oliver, "José Ortega y Gasset", The Stanford Encyclopedia of Philosophy (Summer 2011 Edition), Edward N. Zalta (ed.).
  7. ^ Georg Lukács: Neo-Kantian Aesthetics, Stanford Encyclopedia of Philosophy
  8. ^ Hermann Weyl, Stanford Encyclopedia of Philosophy.
  9. ^ Levine, Donald (ed.), Simmel: On individuality and social forms, Chicago University Press, 1971. p. xix.

References[edit]

  • Sebastian Luft (ed.), The Neo-Kantian Reader, Routledge, 2015.

Further reading[edit]

External links[edit]