1907 a military obituary for a german philosopher eduard von hartmann in jahrbücher für deutsche...

7/31/2019 1907 A military obituary for a German philosopher Eduard von Hartmann in Jahrbcher fr deutsche Armee und M

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A military obituary for a German philosopherEduard von Hartmann

inJahrbcher fr deutsche Armee und Marine, 1907

von Max Schneidewin


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Karl Robert Eduard von Hartmann 1843-1906

From Wikipedia, the free encyclopedia

Born February 23, 1842 Berlin, Prussia

Died June 5, 1906 Berlin, Prussia

Era 19th-century philosophy

Region Western Philosophy

School Transcendental realism, Pessimism, Pantheism

Main interests Metaphysics, Ethics

Notable ideas Unconscious

Influenced by Hegel, Arthur Schopenhauer, Max Stirner

Influenced Rudolf Steiner, Freud, Hans Vaihinger

Karl Robert Eduard von Hartmann (February 23, 1842 June 5, 1906) was a Germanphilosopher.

Biography He was born in Berlin, and educated with the intention of a military career. He entered the artillery of the Guards as an

officer in 1860, but was forced to leave in 1865 because of a knee problem. After some hesitation between music and philosophy, he

decided to make the latter his profession, and in 1867 obtained a Ph. D. from the University of Rostock. He subsequently returned to

Berlin.[1]

For many years, he lived a retired life of study,[2]

doing most of his work in bed, while suffering great pain.[3]

He died at

Gross-Lichterfelde.[1]

Philosophy

His reputation as a philosopher was established by his first book, The Philosophy of the Unconscious (1869; 10th ed. 1890). This

success was largely due to the originality of its title, the diversity of its contents (von Hartmann professing to obtain his speculativeresults by the methods of inductive science, and making plentiful use of concrete illustrations), the fashionableness of its pessimism

and the vigour and lucidity of its style. The conception of the Unconscious, by which von Hartmann describes his ultimate

metaphysical principle, is not at bottom as paradoxical as it sounds, being merely a new and mysterious designation for the Absolute

of German metaphysicians.[1]

The Unconscious is both Will and Reason (the latter concept also interpreted as Idea) and the absolute all-embracing ground of all

existence. Von Hartmann thus combines pantheism with panlogism in a manner adumbrated by Schelling in his positive philosophy.

Nevertheless Will and not Reason is the primary aspect of the Unconscious, whose melancholy career is determined by the primacy of

the Will and the latency of the Reason. Will is void of reason when it passes from potentiality to actual willing.[1]

The original state of

the Unconscious is one of potentiality, in which, by pure chance, the Will begins to strive. In the transition state, called that of the

empty Will, there is no definite end. Acting on its own, the Will creates absolute misery.[2]

To avoid the unhappiness of aimless desire, the Will realizes the ideas already potentially present and the Unconscious becomes

actual. The existence of the universe is the result, then, of the illogical Will, but its characteristics and laws are all due to the Idea or

Reason and are, therefore, logical.[2] It is the best of all possible worlds, which contains the promise of the redemption of theUnconscious from actual existence by the exercise of Reason in partnership with the Will in the consciousness of the enlightened

pessimist.[1]

The history of the world is that given by natural science, and particular emphasis is laid upon the Darwinian theory of evolution.

Humanity developed from the animal, and with the appearance of the first human being the deliverance of the world is in sight, for


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only in the human being does consciousness reach such height and complexity as to act independently of the Will. As consciousness

develops, there is a constantly growing recognition of the fact that deliverance must lie in a return to the original state of non-willing,

which means the non-existence of all individuals and the potentiality of the Unconscious.[2]

When the greater part of the Will in

existence is so far enlightened by reason as to perceive the inevitable misery of existence, a collective effort to will non-existence will

be made, and the world will relapse into nothingness, the Unconscious into quiescence.[1]

Von Hartmann called his philosophy a transcendental realism, because in it he professed to reach by means of induction from the

broadest possible basis of experience a knowledge of that which lies beyond experience. A certain portion of consciousness, namely

perception, begins, changes and ends without our consent and often in direct opposition to our desires. Perception, then, cannot be

adequately explained from the ego alone, and the existence of things outside experience must be posited. Moreover, since they act

upon consciousness and do so in different ways at different times, they must have those qualities assigned to them which would make

such action possible. Causality is thus made the link that connects the subjective world of ideas with the objective world of things.[2]

An examination of the rest of experience, especially such phenomena as instinct, voluntary motion, sexual love, artistic productionand the like, makes it evident that Will and Idea, unconscious but teleological, are everywhere operative, and that the underlying force

is one and not many. This thing-in-itself may be called the Unconscious. It has two equally original attributes, namely, Will and Idea

(or Reason).[2]

The Unconscious appears as a combination of the metaphysics ofHegel with that ofArthur Schopenhauer.[1] In von Hartmann's view,

Hegel and Schopenhauer were both wrong in making Idea or Reason subordinate to Will or Will subordinate to Idea or Reason; on the

contrary, neither can act alone, and neither is the result of the other. The Will's lack of logic causes the existence of the "that"

(German: Da) of the world; the Idea or Reason, though not conscious, is logical, and determines the essence, the "what" (German:Was). The endless and vain striving of the Will necessitates the great preponderance of suffering in the universe, which could not wellbe more wretched than it is. Nevertheless, it must be characterized as the best possible world, for both nature and history are

constantly developing in the manner best adapted to the ending of the world; and by means of increasing consciousness the idea,instead of prolonging suffering to eternity, provides a refuge from the evils of existence in non-existence.[2]

Von Hartmann is a pessimist, for no other view of life recognizes that evil necessarily belongs to existence and can cease only with

existence itself. But he is not an unmitigated pessimist.[2]

The individual's happiness is indeed unattainable either here and now orhereafter and in the future, but he does not despair of ultimately releasing the Unconscious from its sufferings. He differs from

Schopenhauer in making salvation collective by the negation of the will to live depend on a collective social effort and not on

individualistic asceticism. The conception of a redemption of the Unconscious also supplies the ultimate basis of von Hartmann's

ethics. We must provisionally affirm life and devote ourselves to social evolution, instead of striving after a happiness which is

impossible; in so doing we shall find that morality renders life less unhappy than it would otherwise be. Suicide, and all other forms of

selfishness, are highly reprehensible. His realism enables him to maintain the reality of Time, and so of the process of the world's

redemption.[1]

The essential feature of the morality built upon the basis of Hartmann's philosophy is the realization that all is one and that, while

every attempt to gain happiness is illusory, yet before deliverance is possible, all forms of the illusion must appear and be tried to the

utmost. Even he who recognizes the vanity of life best serves the highest aims by giving himself up to the illusion, and living as

eagerly as if he thought life good. It is only through the constant attempt to gain happiness that people can learn the desirability of

nothingness; and when this knowledge has become universal, or at least general, deliverance will come and the world will cease. No

better proof of the rational nature of the universe is needed than that afforded by the different ways in which men have hoped to findhappiness and so have been led unconsciously to work for the final goal. The first of these is the hope of good in the present, the

confidence in the pleasures of this world, such as was felt by the Greeks. This is followed by the Christian transference of happiness

to another and better life, to which in turn succeeds the illusion that looks for happiness in progress, and dreams of a future made

worth while by the achievements of science. All alike are empty promises, and known as such in the final stage, which sees all human

desires as equally vain and the only good in the peace of Nirvana.[2] The relation between philosophy and religion lies in their

common recognition of an underlying unity, which transcends ali the apparent differences and divisions due to individual phenomena.

Many changes must take place in the existing religions before they will be suited to modern conditions, and the resulting religion ofthe future will be a concrete monism.[2] Von Hartmann's Philosophy of the Unconscious has been the subject of many differentestimates, but is regarded as having less intrinsic than historical value. Its influence upon other thinkers was especially marked during

the years following its first appearance, but by the early 20th century that influence had much decreased.[2]

Reception Carl Jung wrote in his autobiography,Memories, Dreams, Reflections (1963), that he read von Hartmann "assiduously" (p.101) ISBN 0-679-72395-1.

Works Von Hartmann's numerous works extend to more than 12,000 pages. They may be classified into:Systematical

Grundprobleme der Erkenntnistheorie Kategorienlehre Das sittliche Bewusstsein Die Philosophie des Schnen Die Religion des Geistes (The Religion of the Spirit; 1882) Die Philosophie des Unbewussten (3 vols., which now include his, originally anonymous, self-criticism, Das Unbewusste

vom Standpunkte der Physiologie und Descendenztheorie, and its refutation, Eng. trans. by William Chatterton Coupland,1884)

System der Philosophie im Grundriss, i Grundriss der Erkenntnislehre

Beitrge zur Naturphilosophie (1876)Historical and critical Das religise Bewusstsein der Menschheit (The Religious Consciousness of Mankind in the Stages of Its Development;

1881)

Geschichte der Metaphysik(2 vols.) Kants Erkenntnistheorie


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Kritische Grundlegung des transcendentalen Realismus (Critical Grounds of Transcendental Realism) Uber die dialektische Methode studies ofFriedrich Wilhelm Joseph Schelling, Hermann Lotze (1888), Julius von Kirchmann Zur Geschichte und Begrndung des Pessimismus (1880) Neukantianismus, Schopenhauerismus, Hegelianismus Geschichte der deutschen sthetik und Kant Die Krisis des Christentums in der modernen Theologie (The Crisis of Christianity in Modern Theology; 1880) Philosophische Fragen der Gegenwart Ethische Studien Aesthetik(1886-87) Moderne Psychologie Das Christentum des neuen Testaments Die Weltanschauung der modernen Physik Wahrheit und Irrthum im Darwinismus (1875) Zur Reform des hheren Schulwesens (1875)

Popular

Aphorismen ber das Drama (1870) Shakespeares Romeo und Juliet(1875) Soziale Kernfragen (The Fundamental Social Questions; 1894) Moderne Probleme Tagesfragen Zwei Jahrzehnte deutscher Politik und die gegenwrtige Weltlage (1888) Das Judentum in Gegenwart und Zukunft(Judaism in the Present and the Future; 1885) Die Selbstzersetzung des Christentums und die Religion der Zukunft(1874) Gesammelte Studien Der Spiritismus (1885) Die Geisterhypothese des Spiritismus (The Ghost Theory in Spiritism; 1891) Zur Zeitgeschichte

His select works were published in 10 volumes.

See also

Georg Wilhelm Friedrich Hegel Arthur Schopenhauer Will (philosophy)

References

1. ^ abcd efgh This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed.(1911). "Hartmann, Karl Robert Eduard von".Encyclopdia Britannica (11th ed.). Cambridge University Press.

2. ^ abcdefghijk This article incorporates text from a publication now in the public domain: Grace Neal Dolson(1920). "Hartmann, Karl Robert Edouard von".Encyclopedia Americana.

3. ^ "Hartmann, Karl Robert Eduard von".New International Encyclopedia. 1905.

The Philosophy of the Unconscious

From Wikipedia, the free encyclopedia

Author(s) Eduard von Hartmann

Original title Philosophie des Unbewussten

Country Germany

Language German

Subject(s) Philosophy

Publisher Duncker

Publication date 1869

Media type Print

The Philosophy of the Unconscious (German: Philosophie des Unbewussten) is an 1869 book by Eduard von Hartmann. This famouswork, which gave "The will ofBoehme, Schelling, and Schopenhauer...the much more appropriate name ofunconscious", was the

culmination of "The speculations and findings of German romantic philosophy in the first two-thirds of the nineteenth century",

according to the account ofHenri Ellenberger.[1]

By 1882, it had appeared in nine editions.[2]

Hartmann, as part of his attempt to reconcile Schopenhauer, Hegel, Schelling, and Leibniz, argued that "the unconscious Absolute is

both will and idea, which respectively account for the existence of the world and its orderly nature. Will appears in suffering, idea in


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order and consciousness. Thus there are grounds for both pessimism and optimism, and, since the Absolute is one, these must be

reconciled. As the cosmic process advances, idea prevails over will, making possible aesthetic and intellectual pleasures. But

intellectual development increases our capacity for pain, and material progress suppresses spiritual values. Hence ultimate happiness

is not attainable in this world, in heaven, or by endless progress towards an earthly paradise. These illusions are ruses employed by the

absolute to induce mankind to propagate itself. We will eventually shed illusions and commit collective suicide - the final, redeeming

triumph of idea over will."[3]

There are, according to Hartmann, three layers of the unconscious: "(1) the absolute unconscious, which constitutes the substance of

the universe and is the source of the other forms of the unconscious; (2) the physiological unconscious, which like Carus'

unconscious, is at work in the origin, development, and evolution of living beings, including man; (3) the relative or psychological

unconscious, which lies at the source of our conscious mental life." Ellenberger believes, however, that the main interest of ThePhilosophy of the Unconscious is not its philosophical theories, but its wealth of supporting material, commenting that "Von

Hartmann collected numerous and relevant facts concerning perception, the association of ideas, wit, emotional life, instinct,personality traits, individual destiny, as well as the role of the unconscious in language, religion, history, and social life."[1]

Hans Eysenck writes that Von Hartmann's version of the unconscious is very similar to that of Freud; he also notes that ThePhilosophy of the Unconscious, which is more than 1100 pages in its English translation, "gives an excellent review of vonHartmann's predecessors, including a discussion of the ideas contained in the Indian Vedas", as well as of the writings of many

German philosophers.[4] Freud consulted Hartmann's book while writing The Interpretation of Dreams.[5]References

1. ^ ab Ellenberger, Henri F. (1970). The Discovery of the Unconscious: The History and Evolution of DynamicPsychiatry. New York: Basic Books. pp. 209-210. ISBN465-01672-3.

2. ^ Dufresne, Todd (2000). Tales from the Freudian Crypt: The Death Drive in Text and Context. Stanford: StanfordUniversity Press. p. 88. ISBN0-8047-3885-8.

3. ^ M.J. Inwood (1995). Ted Honderich. ed. The Oxford Companion to Philosophy. Oxford: Oxford University Press.pp. 334-335. ISBN0-19-866132-0.

4. ^ Eysenck, Hans (1986).Decline and Fall of the Freudian Empire. Harmondsworth: Penguin Books. p. 33. ISBN0-14-022562-5.5. ^ Sulloway, Frank (1979). Freud, Biologist of the Mind: Beyond the Psychoanalytic Legend. London: Burnett

Books. p. 253. ISBN0 233 97177


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Die Welt :Zentralorgan der Zionistischen Bewegung (1897 - 1914) H. 25 (1903-5-19), S. 14

Bibliographie der franzsischen Truppengeschichte

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