Naturphilosophie

Abstract This study discusses the perception of “the living” in nature, in the context of cross-curricular gardening, kitchen and food-and-health-science teaching at the Waldorf School. It focuses entirely on the phenomenological and epistemological question: Can the sensitive perception of nature – in its relation with me as a person and with regard to the interconnected nature of the web of life - be developed in such a way that it can motivate ethical behavior in terms of an education for sustainability?
Contemporary appeals for a culture of partnership with nature, as voiced by the UNESCO "Education for Sustainability" program, call for the promotion of environmentally compliant motives of action, but they often fall short of showing ways to achieve this. A paradigmatically selected phenomenological study of the dynamic, stepwise unfolding of dawn - its interweaving of sound and color, of cosmic and earthly events, and especially of external and internal processes (the degree of alertness, the embodiment and the individualization as subject in relation to the surrounding) - shows that a deepened nature experience can contribute to healing the subject-object-divide – or at least make it transparent how it came about in the first place; namely by gradually dwelling into one’s own body, while at the same time stepping out of the slowly dissipating half-wake feeling of universal connectedness. This process is being interpreted in terms of structural phenomenology as an expression of a fundamental anthropological fact: the pendulum swing between individualization and universalization in the act of cognition. It is placed within the discourse of a renewed philosophy of nature: Whereas the concepts of ecology, environment and “Gaia” in different ways all tend to leave the experiencing subject out of the pictured reality, the "New Philosophy of Nature" by Gernot Böhme suggests a kind of phenomenology that is able to describe nature qualities within the modern framework of man-made alteration to the environment and to “the nature within” i.e. our own felt body. The possibilities of such an integrative phenomenology of nature, body and consciousness are being tested in an “empathic food test” and finally discussed in terms of their educational potential.
Keywords: phenomenology; structural phenomenology; embodiment; critical theory of nature; „Empathic Food Testing“; nutrition; Education for Sustainability; Garden based Learning; anthroposophy; Waldorf education.


Deutsche Zusammenfassung
Diese Studie thematisiert die Wahrnehmung des Lebendigen in der Natur, vor dem Hintergrund des fächerübergreifenden Unterrichts in Gartenbau, Nahrungszubereitung und Ernährungslehre an der Waldorfschule, jedoch ganz auf die phänomenologische und erkenntnistheoretische Grundfrage konzentriert: Kann die innere Verbindung der Natur – mit mir als Mensch und in sich selbst als gegliederte Erscheinungsformen des Lebendigen – so vertieft sensitiv erfahren werden, dass daraus der Antrieb zu ethischem Handeln im Sinne einer Partnerschaft mit der Natur erwächst?
Der Ruf nach umweltkonformen Handlungsmotiven durchzieht zeitgenössische Appelle für eine Kultur der Nachhaltigkeit, auch die Desiderate einer von der UNESCO geforderten »Education for Sustainability«. Eine paradigmatisch ausgewählte Phänomenstudie an den Stufen der Morgendämmerung – in ihrer Durchdringung von Klang- und Farbmetamorphosen, von kosmischem und irdischem Geschehen, und vor allem von äußerer und innerer Dynamik (Grade der Wachheit, der Leibverbindung und der Individualisierung als Subjekt gegenüber dem Umkreis) – zeigt, dass vertieftes Naturerleben die Entfremdung zwischen Mensch und Lebenswelt wenn nicht direkt heilen, so doch in ihrer Genese erfahrbar machen kann: als prozessuale Einwohnung in den eigenen Leib, verbunden mit dem Heraustreten aus der im Halbwachen noch empfundenen Allverbundenheit. Dieser Prozess wird strukturphänomenologisch interpretiert als Ausdruck einer fundamental-anthropologischen Konstante: dem Pendelschlag von Individualisierung und Universalisierung im Erkenntnisprozess. Und er wird eingeordnet in den Diskurs der Naturphilosophie: Während die Begriffe Ökologie, Umwelt und Gaia in jeweils charakteristischer Weise das erlebende Subjekt außen vor lassen, erweist sich die »Neue Naturphilosophie« von Gernot Böhme als adäquates Werkzeug für eine Phänomenologie, die »die Natur vor uns« und »die Natur, die wir selber sind« (also den lebendig gespürten Leib) gleichermaßen ins Auge fasst. Die Möglichkeiten einer solchen integrativen Natur-, Leib- und Bewusstseinsphänomenologie werden ansatzweise in einer wirkungssensorischen Studie zu Qualitäten von Nahrungsmitteln gezeigt und auf ihre pädagogisches Potential hin untersucht.
Stichworte: Phänomenologie; Strukturphänomenologie; Leibphilosophie; Kritische Theorie der Natur; Wirkungssensorik; „Empathic Food Testing“ ; Anthroposophie; Waldorfpädagogik; Gartenbauunterricht; Ernährung.

This paper attempts to uncover the ontological basis of Hoffmann's tale the Sandman (in contrast to "psychological" interpretations): what sort of semiotic and imaginative operations are associated with the figure of the Sandman--not as a figure of psychological trauma but as an organization of thought and being? Rather than functioning as an index of a primordial psychological trauma, this paper examines the Sandman as a generative presence at the origin of aesthetic representations, a figure beyond all figuration. The Sandman thus gives form to the transcendental principle of the absolute as articulated in the philosophical discourse of romanticism. However, the ontology subtending the text is not one that attempts to uncover the ideal in the real (or to lead the real to the ideal), but to render the real inconsistent with itself, construing the deviation from a norm as a necessary (and ultimately redemptive) part of the structure of existence as such.

What happens to language after the post-linguistic turn? In what does a speculative approach to religion consist? Such are the two questions around which this essay is structured. It answers them using some of the framework supplied by Iain Hamilton Grant in his robustly naturephilosophical deployment of Schellingianism. This chapter is intended as a “regional application” of Grant’s  presentation of Schelling onto philosophy of language and religion. The answer to both of the above questions, I conclude, is to be found in Schelling’s The Deities of Samothrace which identifies etymological enquiry into divine names with geological excavation.

The uploaded version is merely a preliminary draft; please follow the link for the published version: http://www.amazon.co.uk/After-Postsecular-Postmodern-Continental-Philosophy/dp/1443827045/ref=tmm_pap_title_0

Texto integral disponível: Tradução, introdução e notas.

Publicada em 1801 na Revista de Física Especulativa, a Exposição do meu Sistema da Filosofia é, segundo o próprio Schelling, a única exposição "estritamente científica" do sistema da identidade, no qual filosofia transcendental e filosofia da natureza são articuladas em um todo coerente.

Abstract
Vitalism is regarded as a defining feature of most Complementary and Alternative Medicine (CAM) modalities, and Contemporary Western Herbal Medicine (CWHM) is no exception. In order to fully understand the current function of CWHM’s vitalism it is necessary to place it within a historical context. This article gives a brief overview of the history of vitalism and examines the reasons behind its emergence. While the attribution of inexplicable events to immaterial agents is as old as humanity itself, it is shown that vitalistic concepts fulfilled a more specific role in physiological thinking and need to be differentiated from the wide spectrum of related concepts. The article further distinguishes between the historical use of vitalism as a heuristic device on the one hand and as a term that postulated the existence of purposeful forces or agents on the other. Finally, it outlines the circumstances under which vitalism became superfluous in nineteenth-century physiological theory.

Abstract: This essay wants to show how the philosophical concepts of biocentrism, epigenetic development of cosciousness, and multi-identity are central to a post-humanist thought that aims at preserving hybridization and cross-fertilization between the natural and the artificial. In this light, the above-mentioned concepts are analyzed in the first place inside Schelling's philosophy, where they are developed as opposed to Fichte's anthropocentrism. The present essay therefore highlights the consequences of Schelling's concepts on the development of post-humanism in the contemporary age.

Animal Studies, n. 15/2017, pp. 36-46

Döblins Frühwerk zwischen Wilhelminismus und dem Ende der Weimarer Republik ist eine stetige Auseinandersetzung mit ‚Natur‘ – mit der menschlichen und nichtmenschlichen, mit der dynamischen und kontrollierten, mit der sorgenden und mit der aggressiven, mit der weiblichen und mit der männlichen.

Die Naturphilosophie, welche Aristoteles in der "Physik" entwirft, lässt sich als Frage nach dem "Sinn von Natur" und darin zunächst als Komplement zur neuzeitlichen Naturwissenschaft lesen, welche die Natur stets als etwas Verstandenes voraussetzt. Nichtsdestotrotz gibt es deutliche Reibungsflächen, da Aristoteles im Gegensatz zu mechanistischem Denken auf der Unterscheidbarkeit von Natur und Technik beharrt. Martin Heidegger fragt nicht nur in eine ähnliche Richtung wie Aristoteles, sondern bezieht sich vielfach auch explizit auf ihn. Auf die Frage nach dem Verhältnis von Natur und Technik bietet er eine Antwort, die Aristoteles' Kozeption übersteigt: Für Heidegger ist die Technik die Natur, insofern diese sich vor dem Menschen verbirgt. Während Aristoteles dem Menschen noch Verfügungsgewalt über die Technik zugesteht, ist es für Heidegger nicht der Mensch, der mittels Technik die Natur beherrscht, sondern in Wahrheit die Natur, die in der Technik den Menschen beherrscht. Was sich hierbei verbirgt, sei nichts anderes als die Entbergung selbst.

La prospettiva in cui in questo libro vengono lette le categorie di totalitarismo e di democrazia, vuole essere alternativa sia ad una rappresentazione esclusivamente storico-politica dei termini, che li ridurrebbe a mere e schematiche formalità procedurali, sia ad una loro rappresentazione in termini metafisico-mistico-spiritualistici, che ne farebbe categorie tutte interiori all’individuo fino al limite parossistico di poterle definire solo come un qualcosa di extra-mondano.
Si cercherà invece di restituire tali termini come vere e proprie categorie filosofiche depositarie di un’essenza che si manifesta in particolari rapporti storico-sociali ma che non coincide con una forma univoca e cristallizzata degli stessi.
Questa prospettiva risulta essenziale per non fare di fenomeni storici meri codici procedurali, rendendoli così etichette indifferenti al loro effettivo contenuto, anziché estrarre dalla loro forma d’attuazione pratica il loro significato teorico.
L’etica costituisce la bussola tramite la quale poter condurre una simile operazione, con ripercussioni anche sulla politica partitica ed istituzionale. E poiché al variare di tali posizioni derivano fenomeni storico-politico-sociali di genere diverso, un’etica che sia pubblica è l’unica bussola che possa orientare il darsi di quei fenomeni. Per questo una sezione del presente testo è dedicata alla mappatura delle più recenti tematizzazioni nell’ambito delle cosiddette etiche applicate: dal movimento di riabilitazione della filosofia pratica alla disputa tra liberalismo e comunitarismo, rispetto alla quale il neocontrattualismo sembra poter fungere da strumento di mediazione, dal movimento dell’etica della (co)responsabilità a quello dell’apertura all’alterità.
Una proposta di pacificazione sociale, che l’attualità ci dimostra essere sempre più urgente, è il punto conclusivo di questo testo. A tal fine, si tenterà la definizione di una costituzione antropologica basilare (pertanto universale, fintantoché eventualmente non muterà la configurazione dell’uomo), definendola con la formula di “antropologia essenziale”, grazie alla quale poter integrare l’analisi ontogenetica con quella filogenetica. I processi di modernizzazione (in particolar modo la globalizzazione), nei quali sono insite molteplici tematiche di carattere etico, politico e giuridico, saranno così inquadrati in una prospettiva in grado di dar conto delle dinamiche sociali, senza per questo perdere di vista l’individuo, essendovi una prospettiva antropologica a fondamento di quella sociologica.

Schelling's early philosophy and his groundbreaking dynamism sought to present what was beneath the surface of nature, in order to reveal the ideal interiority of nature's real power, which for Schelling, was teeming with intensities, and forces displaying the unique inner life of the natural world. This paper's thesis, is an attempt to revive Schelling's early philosophy and Naturphilosophie, in the hopes of reconfiguring the modern conceptual gaze that has turned the natural world into a lifeless, empty, system. With our current climate crisis on the horizon, a return to Schelling's philosophy is an urgent endeavor and a call to philosophical arms in order to recreate a new relationship between modern humanity and nature, which ultimately seeks to grasp the organic world as not only productive but also creative and alive.

The present study was written with the intent of opening up new
ontological dimensions to the debate concerning the nature of the
organism, which broaden the horizons of contemporary biological
science. Various traditions from the natural sciences and Naturphilosophie
are further developed and synthesized into a novel theory of
the organism. Organismic genesis is contemplated in light of the process
of individual ontogenesis and its most dramatic phase, embryogenesis.
The ontogenetic theme also gives rise to the problem of organismic
self-maintenance, which exists both for multicellular and
unicellular life. In the synthesis here proposed, foundational principles
of Alfred North Whitehead’s and Henri Bergson’s process ontologies
find new integration in the concept of the organism. From the
unicellular to the most highly-developed of organisms, subjective interiority
is awarded in degrees to all life forms, wherein experience is
granted a central role in the ontogeny and self-maintenance of the
organism. Finally, a vision for a future process metaphysics is
sketched in which essential elements of the ontologies of both thinkers
are brought together.
Die vorliegende Untersuchung wurde verfasst, um der Diskussion
zum Wesen des Organismus neue ontologische Dimensionen zu eröffnen,
die den weltanschaulichen Horizont der gegenwärtigen Biowissenschaften
erweitert. Unterschiedliche naturwissenschaftliche
und naturphilosophische Traditionen werden weitergedacht und zu
einer neuen Theorie des Organismus synthetisiert. Organismisches
Werden wird in Bezug auf die Ontogenese des Individuums und vor
allem ihre dramatischste Phase, die Embryogenese, betrachtet. Zur
ontogenetischen Thematik gehört zwangsläufig auch die Problematik
der Selbsterhaltung des Organismus, die auch für einzellige Lebewesen
besteht. In der hier vorgeschlagenen Synthese werden Grundgedanken
der Prozessontologien von Alfred North Whitehead und
Henri Bergson auf eine neue Weise in die Idee des Organismus integriert.
Von den Einzellern bis zu höchst entwickelten Organismen
wird jedem Lebewesen in abgestufter Form subjektive Innerlichkeit
zugesprochen, wobei dem Erleben eine zentrale Rolle für die Ontogenese
und Selbsterhaltung des Organismus zukommt. Überdies wird
eine zukünftige Prozessmetaphysik skizziert, in der essentielle Elemente
der Ontologien beider Denker miteinander integriert werden.

Review of :

Alberto Bonchino, Materie als geronnener Geist. Studien zu Franz von Baader in den philosophischen Konstellationen seiner Zeit, Baaderiana, vol. I, Paderborn, Ferdinand Schöningh, 2014, pp. 169; Franz von Baader, Jugendtagebücher 1786-1793. Mit Vorwort und kritischem Kommentar, Baaderiana, vol. II, eds. A. Bonchino & A. Franz, Paderborn, Ferdinand Schöningh, 2017, pp. 224; Aufklärung und Romantik als Herausforderung für katholisches Denken, Baaderiana, vol. III, eds. A. Bonchino & A. Franz, Paderborn, Ferdinand Schöningh, 2015, pp. 254.

This is a longer version of what will appear as a chapter in a forthcoming volume on Žižek and his critics.  In it, I raise some problems for Žižek's dialectical materialist rendition of quantum mechanics by elaborating a series of Hegelian criticisms of the Schellingian philosophical framework favored by Žižek in his appropriations of the physics of the extremely small.  Apropos Naturphilosophie and its relations to the natural sciences, both Schelling and Hegel propose what fairly can be characterized as emergentisms avant la lettre.  However, whereas Hegel advances an emergentist layer cake model, in which the upper layers of Spirit arise from the lower layers of Nature, Schelling advances an emergentist layer doughnut model in which the top layer of the autonomous transcendental subject is nothing other or more than the resurgence of the bottom layer of something on the order of Spinoza's Deus sive natura.  Schelling's pseudo-emergentism, by contrast with Hegel's genuine emergentism, explains away free sapient subjectivity through what Lacan would characterize as a conjuring trick in which the rabbit of Spirit Schelling pulls out of the hat of Nature is the one he put there in the first place.  Schelling's hylozoism, panpsychism, pantheism, and vitalism, his spiritualization of nature, is neither dialectical nor materialist.  As such, Žižek would do better to stick to his typical Hegelian guns when engaging with such sciences as quantum physics.

This article approaches the concept of the absolute operative in Goethe's Faust by taking its point of departure from Schelling's Naturphilosophie, which supersedes and embeds tragic subjectivity in an ontological dynamic that both grounds and exceeds the subjective. The essential operations of such an absolute manifest themselves in the tensions and inconsistencies generated by dynamic forces-attraction and repulsion, contraction and expansion-that move through all appearances, whether material, psychic, or discursive. Because a chaotic reserve of disorder belongs intrinsically to the unfolding of the absolute of Naturphilosophie, absolute signification in Faust manifests itself primarily in the shape of aberrant destinies. Moreover, the transcendental and textual dynamics of attraction and repulsion produce operations of unconditioning (from the "conditionless-ness" of the absolute, das Unbedingte) such that no singular phenomenon or individuated being can become a prioritized representative of the absolute. This article thus attempts to "uncondition" Faustian striving by drawing attention to alternative models of absolute signification in the text--for example, to Homunculus (the absolute as disindividuation), Euphorion (hyperindividuation), Gretchen (heteronomous-ethical individuation), or Mephistopheles (the negation of individuation)--each of whom are differentiated but nevertheless share the dynamic of forces of attraction and repulsion through which the movement of the absolute discloses itself. Finally, the paper seeks to "uncondition" the Eternal Feminine--itself an inconsistent, queer manifestation of the absolute (since it operates not just on male subjects, but on female subjects and angels that perturb sexual differentiation)--and open the path to an exteriority to the narrative of redemption, one that calls into question the Eternal Feminine as a full, adequate representation of the textual cosmology of Faust.

""Inhaltsverzeichnis

Miscellanea Orientalia Christiana

Von den Herausgebern

SYRIACA

Yulia Furman
Der erste Schöpfungstag und die „ersten Naturen“ in der „Geschichte der zeitlichen Welt“ von Johannes bar Penkaye

Evgeny Barsky, Maksim Kalinin
„Werdet nicht wie die Kinder“: Adam im dritten Band von Isaak dem Syrer

Grigory Kessel
Isaak von Ninive. Zwei Traktate aus der neugefundenen Sammlung

Yury Arzhanov
Aristotelische Naturphilosophie in der syrischen Schule

Nikolai Seleznyov
Sieben Kanones und neun Zeichen: Der doktrinäre Teil des liturgischen Poems „Deutung der Geheimnisse“ von Johannes bar Zoʿbi

Mikhail Tolstoluzhenko
„Hier ist die Stiftshütte des Gottes des Jakobus“: Spitznamen als Argument in der interkonfessionellen Polemik

CAUCASIANA

Igor Dorfmann-Lazarev
Rückkehr zur Geburtshöhle: das Gedächtnis der erstgeschaffenen Menschheit in der armenischen „Schrift über die Kindheit des Herrn“ und in den verwandten Quellen

Tamara Pataridze
Gibt es Übersetzungen aus der syrischen in die georgische Sprache?

Dmitri Korobeinikov
Am Vorabend von Manzikert: Ein armenisches Kolophon aus dem Jahr 1067

COPTICA & AETHIOPICA

Anton Voytenko
Eine koptische Legende über Eudoxia als eine „alternative Geschichte“ der Regierung von Konstantin dem Großen

Dmitri Bumazhnov
Unbekannte christliche Parallelen zum Gespräch Jesu mit einem Schädel

Alexey Gudkov
Der äthiopische Buchschreiber (anhand der Miniaturmalerei von 14.–18. Jh. und der Feldforschungen vom Ende des 20.–Anfang des 21. Jh.)

TURCICA

Anton Pritula
Syroturcica: Ein zweisprachiges Strophengedicht aus der Mongolenzeit

ARABICA

Alexander Treiger
Die Christologie des „Briefes von den Christen Zyperns“

Nikolai Seleznyov
„Passio secundum Ibn al-Akfānī“: Die Lehre der christlichen Konfessionen über die Kreuzesleiden in der traditionellen arabisch-islamischen Religionswissenschaft

Konstantin Pantschenko
Gedenken an die Vergangenheit: Der antiochenische Patriarch Makarius III. az-Zaʿīm als Historiker

Dmitry Morozov
Eine neue Arbeit zur Frühgeschichte der Bibeltexte in der arabischen Sprache

Unsere Autoren
"

Table of Contents :: Editorial :: SYRIACA :: Yulia Furman, The first day of the Creation and "the first natures" in the History of the Temporal World of John bar Penkaye :: Evgeny Barsky, Maksim Kalinin, "Do not be like children": Adam in the Third volume of Isaac the Syrian :: Grigory Kessel, Two treatises from the newly discovered collection of Isaac of Nineveh :: Yury Arzhanov, Physica of Aristotle in the Syriac school :: Nikolai Seleznyov, Seven canons and nine signs: Doctrinal part of the liturgical poem of John bar Zo'bi Explanation of the Mysteries :: Mikhail Tolstoluzhenko, "Here is the tabernacle of God of Jacob": the nickname as argument in the inter-denominational polemics :: CAUCASIANA :: Igor Dorfmann-Lazarev, Return to the Cave of the Nativity: the memory of the first created humanity in the Armenian "Writing about the Childhood of the Lord" and the related sources :: Tamara Pataridze, Do the translations from Syriac into Georgian exist? :: Dimitri Korobeinikov, Before Mantzikert: An Armenian Colophon of 1067 :: COPTICA et AETHIOPICA :: Anton Voytenko, The Coptic legend on Eudoxia as an "alternative history" of the reign of Constantine the Great :: Dmitrij Bumazhnov, Unknown Christian parallels to the Muslim legend on the dialog between Jesus and the skull :: Alexey Gudkov, The Ethiopian Scribe (with reference to the miniature painting of the 14th-18th century and the field research from the late 20th-early 21st century) :: TURCICA :: Anton Pritula, Syroturcica: Bilingual poem from the Mongol time :: ARABICA :: Alexander Treiger, The Christology of the Letter from the People of Cyprus :: Nikolai Seleznyov, Passio secundum Ibn al-Akfani: the doctrine of Christ’s Passions on the Cross in the traditional Muslim religious studies :: Constantin Panchenko, To recall the past: Patriarch Macarius of Antioch as historian :: Dmitry Morozov, A new book on the early history of the text of the Arabic Bible. [Review of Sidney H. Griffith, The Bible in Arabic: The Scriptures of the "People of the Book" in the Language of Islam]."

The name Samuel Taylor Coleridge calls forth, in most people's minds, The Rhyme of the Ancient Mariner, Kubla Khan, Christabel, and other such great poems. Coleridge was, however, also a philosopher, although he is not often recognized as such outside of scholarly circles. Besides poetry, Coleridge also authored a series of scholarly works such as Biographia Epistolaris, Biographia Literaria, Logic, On the Constitution of the Church and State, Theological and Political Notes, Philosophical Lectures, and Formation of a More Comprehensive Theory of Life, amongst others. In his philosophical works, he made a serious attempt to develop a systematic Christian "Logosophia" of nature, religion, philosophy, and science. Coleridge, in his philosophy of nature, attempted to reconcile two very different systems of thought by which he was greatly influenced. These were Christian theology and the dynamic Naturphilosophie of such philosophers as Schelling, Fichte, and Steffens. He w...

В статье исследуется нестандартный материализм Франсуа Ларюэля, методологически рассматриваемый как натурфилософия (за образец которой берется прочтение Иэном Грантом сочинений Шеллинга), а нефилософия описывается как натурфилософия в рамках ее же методологии. Несмотря на кажущееся несходство двух проектов - Шеллинга и Гранта, с одной стороны, и Ларюэля, с другой стороны, - оба строятся на отрицании бинарных оппозиций, в которых один из терминов всегда пейоративен и оказывается в подчиненном положении. Во избежание такого исхода Шеллинг задействует депотенциирующую генеративную абстракцию, сводя философа в «Изображении моей системы» 1801 года до имманентного уровня природы - утопии Тождества. Ларюэль же подключает к своей борьбе сходные с шеллинговскими механизмы абстракции, чтобы «обеднить» понятия той философии, от которой отталкивается, и начать мыслить «исходя из» не-места материи. Таким образом, он тоже приходит к утопии, понимаемой им как движение, совмещающее в себе предмет и метод. Оно детерриторизующе, но эта детерриторизация отлична от происходящей в философии, так как в ней агентом выступает само Реальное, а философию следует преодолеть (приведя ее «в» утопию). Для более наглядного рассмотрения нефилософии Ларюэля в статье для контраста критически используется фигура Жиля Делёза, часто контрабандой протаскивавшего в свою работу идеализм и трансцендентность. В конечном счете, критически опираясь на Делёза, Ларюэль отказался от самой диады «материализм - идеализм», поскольку именно в ней материализм оказывается подчиненным идеализму. Вместо дуальности «материализм - идеализм» у Ларюэля мы получаем материализм и идеализм, соотносящиеся с отлученной от мысли материей и тождественные (но только в последней инстанции) Реальному.

Seite
1 Vorwort                       2
2 Einleitung               3
3 Die Faszination des Universalen 4
3.1 Der experimentelle Dialog 5
3.2 Der Ursprungsmythos der Wissenschaft 5
3.3 Die Grenzen der klassischen Wissenschaft 6
3.4 Feststellung des Wirklichen         6
3.5 Die Sprache der Dynamik                 7
3.6 Der Laplace‘sche Dämon         8

4 Die zwei Kulturen         8

4.1 Diderot und der Diskurs des Lebenden         8
4.2 Kants kritische Ratifikation         8
4.3 Eine Philosophie der Natur?         9
4.3.1 Hegel und Bergson         9
4.3.2 Prozess und Realität: Whitehead 10
4.3.3 „Ignoramus, ignorabimus":
            Der Kehrreim der Positivisten         10
4.3.4 Die Wissenschaft vom Komplexen         10
4.3.5 Die Energie und das industrielle Zeitalter 10
4.4 Die Wärme als Rivalin der Gravitation         10
4.4.1 Wärmekraftmaschinen und der Pfeil der Zeit 11
4.4.2 Die Geburt der Entropie         11
4.4.3 Die Energie der Welt ist konstant.         12
4.4.4 Die Entropie der Welt strebt einem Maximum zu. 12
4.4.5 Das Boltzmann‘sche Ordnungsprinzip         12
4.4.6 Die drei Stufen der Thermodynamik 13
4.4.7 Die lineare Thermodynamik         13
4.5 Jenseits der Schwelle der chemischen Instabilität 14
4.6 Die Begegnung mit der Molekularbiologie 14
4.6.1 Verzweigungen und Bruch der Symmetrie 15
4.6.2 Verzweigungs-Kaskaden und der Übergang zum Chaos 16
4.6.3 Von Euklid zu Aristoteles                 17
4.6.4 Ordnung durch Schwankungen
          - Zwischen Chaos und Ordnung                 17
4.6.5 Das Gesetz der großen Zahl         18
4.6.6 Strukturstabilität                 19
4.6.7 Auslese durch Konkurrenz         20
4.7 Zufall und Notwendigkeit                 20
4.7.1 Die zwei Gesellschaftsformen         20
4.7.2 Zwei Wissenschaften für eine einzige Welt? 21
4.8 Vom Sein zum Werden         21
4.8.1 Der Zusammenprall der Doktrinen
                      - Boltzmanns Durchbruch         21
4.8.2 Dynamik und Thermodynamik:
                      Zwei getrennte Welten         22
4.8.3 Gibbs‘sche Ensembles         22
4.9 Die subjektivistische Interpretation der Irreversibilität 23
4.10 Die Erneuerung der zeitgenössischen Wissenschaft 24
4.10.1 Das Ende der Universalität: Die Relativitätstheorie 24
4.10.2 Das Ende des Galilei‘schen Objekts:
                      Die Quantenmechanik         24
4.10.3 Die Heisenberg‘sche Unschärferelation         25
4.10.4 Die stille Welt der Quantenmechanik 25
4.11 Zeit und Messung 26
4.11.1 Zeit - Das unzerstörbare Grundgewebe - Was ist Zeit? 26
4.11.2 Von der Dynamik zu den Wahrscheinlichkeiten 27
4.12 Ausklang: Von der Erde zum Himmel
          - Jenseits der Tautologie 29
4.12.1 Neue Wege des Dialogs mit der Natur          29
4.12.2 Die Unruhe der Zeit                 31



In den fünf Jahren nach dem Erscheinen des "Dialogs mit der Natur" ist das Problem einer schöpferischen und irreversiblen Zeit in der Physik auf allen Ebenen deutlich geworden. Auch das Universum, dessen ewige und harmonische Wahrheit Einstein aufzuzeigen versucht hatte, besitzt inzwischen eine irreversible Geschichte .... Im ersten Anhang geht es um die "neuen Wege des Dialoges mit der Natur .Innerhalb weniger Jahre hat dieser Dialog einen Auftrieb bekommen, besonders mit der Entdeckung einer neuen Klasse von "Attraktoren", die man "Fraktale" oder "seltsame Attraktoren" nennt. Diese Entwicklung erlaubt uns, eines der Hauptthemen dieses Buches, die Dialektik von Zufall und Notwendigkeit, zu vertiefen. Wir entdecken hier nämlich die Möglichkeit, daß deterministische Gleichungen ein allem Anschein nach zufälliges Verhalten erzeugen können. Die fraktalen Attraktoren sind Bestandteil neuer Entwicklungen, die den Sinn des "experimentellen Dialogs" verändert haben. Diese Fragestellung ist in den letzten Jahren beträchtlich vertieft worden; sie stellt uns jetzt vor das älteste Problem der Physik, vor die Frage: Was ist ein Naturgesetz? Das Studium der instabilen dynamischen Systeme legt in der Tat eine radikale Schlußfolgerung nahe: daß wir das alte Ideal der vollständigen Erkenntnis, das sich mit dem Begriff des physikalischen Ent-wicklungsgesetzes verband, aufgeben müssen - und mit ihm sogar die Struktur der traditionel-len physikalischen Beschreibung mit Hilfe von deterministischen und reversiblen Trajektori-en.

Seguendo una suggestione di Karl Löwith, secondo il quale: «l’antropologia diviene filosofica solamente con questa enorme domanda che riguarda il rapporto dell’uomo con il mondo», queste pagine prendono a tema l’eclettica figura di Carl Gustav Carus, in particolare la sua singolare interpretazione del rapporto tra uomo e natura, tra psyche e physis. Si tratta di un plesso tematico del tutto centrale tanto nella sua produzione artistica quanto in quella scientifica quanto in quella strettamente filosofica; plesso retto dalla convinzione che «la chiave per conoscere l’essenza della vita psichica cosciente si trova nella regione dell’inconscio».
Attraverso l’attenzione dedicata al pensiero di Carus, ci si pone anche il più generale obiettivo di battere un “sentiero interrotto” della modernità filosofica: quello di un’antropologia cosmocentrica ("physiologica") nella quale l’intreccio fra uomo e mondo, dell’uomo entro la totalità cosmica non deve essere postulato e costruito, ma vale come la precondizione originaria che di fatto sempre è. Come scrive ancora Löwith, è solo considerando «quei fenomeni ordinari e quotidiani […] i quali collegano le fasi vitali con la natura della vita organica e con il mondo naturale», che  è possibile cogliere «i limiti della tradizionale antropologia filosofica dello spirito o dell’autocoscienza».

Whilst Kant's work has been important for understanding the orbit of Schelling's Naturphilosophie, this is often considered only in relation to the Critical philosophy. The aim of this paper is to suggest a connection between the pre-Critical Kant and Schelling's Naturphilosophie. Whilst on the surface this may seem like a futile task, in this paper I hope to show that Schelling was engaged with Kant's early work and that he even offers a critique of it, opening the path to an until now understated area of scholarship on the relationship between the two thinkers. I analyse one section (the Siebentes Hauptstück) from Kant's 1755 work, Allgemeine Naturgeschichte und Theorie des Himmels followed by an analysis of one section (the Zweiter Hauptabschnitt) from Schelling's 1799 work, Erster Entwurf eines Systems der Naturphilosophie.

This paper investigates the implicit aesthetics of Schelling’s early Naturphilosophie. Within the framework of Naturphilosophie, Schelling naturalizes the categories of the beautiful and the sublime, making not only the purposiveness of the beautiful, but also the disorder and perturbation of the sublime into part of the internal dynamic of nature. A disequilibrium between the transcendental forces of attraction and repulsion conditions all systems of differentiation, thus giving rise to an aesthetics of production inherent within nature that moves throughout the order and disorder of signs, things, and conscious states

This paper was initially presented at the „Subjektivität und Verkörperung“, Kolloquium zur Französischen Philosophie
25. 11. 2021, Organized by Marta Cassina, Christos Kalpakidis, Mehdi Parsa at Universität Bonn

In this paper, I try to understand one of Mikel Dufrenne's (1910-1995, French phenomenologist) comments on Merleau-Ponty's philosophy, namely the idea that the author of the Phenomenology of perception materialized the transcendental in the body.
This claim can only be fully understood when put in context with the general framework of Dufrenne's thought in the 1950s : a philosophy of a priori, which goes beyond the Kantian table of the categories to expand it to material a prioris ("a priori matériels"), furthering the Husserlian phenomenological project. Merleau-Ponty described some of these material a prioris in the body : viewpoint, Gestalt structures, movement are some of the fundamental elements of bodily experience.
In the second part of this paper I show how for Dufrenne this search for material a priori leads to an ontology of Nature inspired by Schellingian Naturphilosophie, and  I try to highlight how he believes Naturphilosophie can be combined with a phenomenological approach.

The word Organismus came into usage in German in the 1790s to hold certain paradoxes in suspension. Referring to the dynamic processes of a living being rather than to the being itself, the concept of the organism attempted to navigate the complexity of identity for an interactive system in flux. This article analyzes four interconnected theories of the organism. Carl Friedrich Kielmeyer conceptualized an open, interactive system of all living beings in development over time. Andreas Röschlaub adapted John Brown's concept of excitability into a theory of the organism as that which integrated internal selfdetermination with responsiveness to an external world for each living being. Friedrich Schelling developed a theory of a world organism as a system of forces and incorporated thinking from both Kielmeyer and Röschlaub to account for differentiated existence as such. Finally, Novalis rendered the very concept of boundaries indistinct through his emphasis on perviousness and communicability.
https://symphilosophie.com/issue-3-2021/

Reconstructing the theories of encounter and individuation among Novalis and his contemporaries affiliated with the Freiberg Mining Academy, this article reconsiders German Romanticism through a Spinozan materialist tradition. Countering the reception of Novalis as a poet and an idealist philosopher of subjectivity belonging to Jena Romanticism, I advance an alternative constellation of his interlocutors that comprises an intellectual tendency around 1800, herein referred to as Freiberg Romanticism. This tradition is characterized by a materialist approach to the questions on forms of life, complexity, and power in the processes of emergence and becoming. In their respective theories of individuation, I show how Novalis, Johann Ritter, and Franz Baader share Spinoza's materialist ontology of immanence and transindividuality offered in recent interpretations of Spinoza in continental philosophy. In his engagement with Ritter's theory of Galvanism, Novalis develops a Spinozan logic of integration of individuals in nature. In his appropriation of Baader's theory of elementary physiology, Novalis articulates the immanent causality in the determination of individuals. Interrogating Novalis's, Ritter's, and Baader's respective epistemo-ontologies through Spinoza's thought, this article demarcates the limits of Freiberg Romanticism and its potential lapses into animism and vitalism. While Spinoza contributes a strong concept of substance to Freiberg Romanticism, regulating and problematizing the equivocations of Novalis and his contemporaries, Novalis contributes to the Spinozan tradition a strong concept of encounter.

The early German Romantics are often construed as irrationalist or proto-postmodern. As this reading goes, being critical of the myopic vision of modern science and the systematic tendencies of discursive reason, they prefer the openness of the fragment and the semantic inexhaustibility of poetic imagery and the feelings aroused by aesthetic experience. Novalis, like the other early German Romantics, is indeed pessimistic about the worldview endorsed by Enlightenment science and philosophy, which, he contends, disenchants nature by exclusively explaining its phenomena by quantification and mechanism, thus leading to alienation and nihilism. But Novalis envisages the then-emerging Romantic poetry as a distinctive a type of rational practice that can establish a new, more life-affirming conception of nature, one in fact already suggested by various developments in the science of his time. It accomplishes these feats by permitting us to gain, through the aesthetic experience of the beautiful whole of nature, a non-discursive, yet objective awareness of nature itself as a God-like organism to which we belong like limbs or organs to a body. However, not only is this poetic act of romanticizing, whereby we re-enchant a now disenchanted nature, “similar to algebraicizing” and hence on par with mathematical rigour, but also it, rather than philosophy, is the vehicle for truth. As Novalis encapsulates his approach: “Poesy is the truly absolutely real. This is the core of my philosophy. The more poetic, the more true.”

Skript zur gleichnamigen Vorlesung an der TH Darmstadt 1997
Inhalt:
1. Zum Thema der Vorlesung
2. Gehlens Ableitung der Technik aus der anthropologischen Bestimmung des Menschen als „Mängelwesen“
3. Ernst Blochs Utopie einer Allianztechnik
4. Exkurs zu Schellings Naturphilosophie
5. Heideggers Frage nach der Technik
6. Vergleich Gehlen, Bloch, Heidegger
7. Die Idee der menschlichen Natur
8. Technik als Explikation der menschlichen Natur-Idee
9. Die schrittweise Entfernung der menschlichen Natur. Vom Organgebrauch zum computergesteuerten Maschinensystem
10. Technik und Entfremdung –
Gesellschaftliche Bedingungen der Entfesselung von Produktionstechnik I
11. Technik und Wert –
Gesellschaftliche Bedingungen der Entfesselung von Produktionstechnik II
12. Wert und Bildung
13. Zurückhaltende Technik und Potentieller Raum. Zur Dialektik der Bildungsinstitution
14. Schuld und Wiedergutmachung der Pädagogik

Although largely neglected in Schelling scholarship, the concept of bliss (Seligkeit) assumes central importance throughout Schelling’s oeuvre. Focusing on his 1810-11 texts, the Stuttgart Seminars and the beginning of the Ages of the World, this paper traces the logic of bliss, in its connection with other key concepts such as indifference, the world or the system, at a crucial point in Schelling’s thinking. Bliss is shown, at once, to mark the zero point of the developmental narrative that Schelling constructs here (from God before creation, via the natural, historical, and spiritual world, to the fully actualized, ‘true pantheism’) and to interrupt it at every step. As a result, bliss emerges here in its real utopian force but also its all-too-real ambivalence, indifference, and even violence, despite Schelling’s best efforts to theorize it as ‘love’; and Schelling himself emerges, in these texts, as one of modernity’s foremost thinkers not just of nature or freedom, but also of bliss in its modern afterlives. At stake in Schelling’s conception of bliss, I argue, is the very relationship between history and eternity, the not-yet and the already-here, the present and the eschatological - as well as between Spinozian immanence and the Christian temporality of salvation, so important for modernity (with what is often called its process of ‘secularization’) - not to mention the complex entanglement of indifference, violence, and love or the ideas of totality, nonproductivity, and nonrelation that Schellingian bliss involves.

Philosophies after Kant maybe more than ever, were confronted with a particular epistemic problem: how can representations correspond with the objects they refer to, that is, how is knowledge possible? Against Kant's negative solution of the problem, proponents of German idealisms sought to establish a philosophical method that would close the gulf between what our concepts and the world they try to grasp. In his writings on a philosophy of nature, the young Schelling put forward methodological solution, which in interesting ways relates to Kant's statements on philosophical and mathematical methods of knowledge-acquisition. Far away from being a relapse into pre-critical philosophy, Schelling's Naturphilosophie offers a solution to the epistemic aporia through the concept of Darstellung [presentation]. Taking up on Kant's theory of mathematical presentation, Schelling devises a philosophical method capable of 'presenting its concepts'. I take 'presentation' to denote a reflective performance, which describes the genesis of its object while simultaneously bringing it into existence. By means of his conception of scientific experiments, Schelling introduces a way of mediating the ideal realm of philosophical construction with real realm of material nature; it is the role of the experiment to make nature present itself.

Over and above differences in terminology and cultural background, we try to show that the quantum physicist, David Bohm (Wilkes-Barre 1917 – London 1992), and poststructuralist philosopher, Gilles Deleuze (Paris 1925 – Paris 1995), shared a common aim in thought: to replace the classical (mechanistic) image of reality, which is still dominant in our time, with a metaphysics finally in agreement with the concepts and results of relativity, quantum mechanics and contemporary biology. For these two thinkers, the world of things that are well individuated in space and time, and ordered according to mechanical relations of cause and effect, are nothing but the momentary expression of an “undivided wholeness in flowing movement” that constitutes its true ontological ground. By means of this new metaphysics, the world of daily experience and classical science appears as the explicit manifestation or development of implicate order that undivided wholeness contains virtually in itself at deeper and deeper levels of envelopment and imbrication. The explicit world (of classical science and daily experience) is the result of a process of repetition, deceleration and temporal stabilization, triggered by the interaction of our measuring instruments – technical devices, sensory organs and motors, a priori forms and categories of the understanding – with moving wholeness, the thinking and observing subject of which represents a momentary and partial reflection rather than a solitary and autonomous fragment. By criticizing the classical image of the correspondence/adequation of being and thought, Bohm and Deleuze show that the thought seeking to grasp this wholeness in flowing movement inevitably interacts with it – by modifying, recreating and accomplishing it in one direction rather than another. Thought thus resembles a dance that tries to harmonize with the universal flux that generates and carries it away in a single movement with matter. Keywords: Bohm; Deleuze; undivided wholeness in flowing movement; quantum physics; post-structuralism; ontology.


Résumé: Au delà des différences de terminologie et de background culturel, on essaye ici de montrer que le physicien quantique David Bohm (Wilkes-Barre 1917 – Londre 1992) et le philosophe poststructuraliste Gilles Deleuze (Paris 1925 – Paris 1995) ont visé un but de pensée commun: remplacer l’image classique (mécaniste) de la réalité, encore dominante à notre époque, par une métaphysique finalement en accord avec les concepts et les résultats de la relativité, de la mécanique quantique et de la biologie contemporaine. Pour ces deux penseurs, le monde des choses bien individuées dans l’espace et le temps, et ordonnées selon des relations mécaniques de cause et d’effet, n’est rien d’autre que l’expression momentanée d’une “Totalité indivise en devenir” qui en constitue le véritable fondement ontologique. Par le moyen de cette nouvelle métaphysique, le monde de l’expérience quotidienne et de la science classique apparaît comme la manifestation explicite ou développée de l’ordre implicite que la totalité indivise contient virtuellement en elle à des niveaux d’enveloppement et d’imbrication toujours plus profonds. Le monde explicite (de la science classique et de l’expérience quotidienne) est le résultat d’un processus de répétition, ralentissement et stabilisation temporelle, déclenché par l’interaction de nos instruments de mesure – appareils techniques, organes sensoriels et moteurs, formes a priori et catégories de l’entendement – avec une totalité mouvante dont le sujet pensant et observant représente un reflet momentané et partial plutôt qu’un fragment solitaire et autonome. En critiquant l’image classique de la correspondance/adéquation entre l’être et la pensée, Bohm et Deleuze montrent enfin que la pensée qui veut saisir cette Totalité en devenir interagit inévitablement avec elle, en la modifiant, en la recréant, en l’accomplissant dans une direction plutôt qu’une autre. La pensée ressemble ainsi à une danse qui essaye de s’harmoniser avec le flux universel qui l’engendre et l’emporte dans un seul mouvement avec la matière.

The specific relationship that living individuals have to their surroundings is often explained in terms of their boundary. Two basic variants of this can be distinguished. While in the first variant the spatial boundary of living individuals, as opposed to merely material bodies, has special function that is essential to the life process, according to the second variant living individuals have a boundary that extends beyond their spatial boundary. The thesis of an extended boundary has been defended in different scientific fields, for instance in recent theoretical biology (R. Dawkins, J. S. Turner) or in recent philosophy of cognition (A. Clark/ D. Chalmers). However, that the thesis in its entire range was already developed in the first half of the 20th century by Nicolai Hartmann is largely unknown. The essay shows how Hartman’s ontology of layers and levels can be used to acquire a conception of the extended boundary of living individuals that integrates organisms in general, animals and human persons in a unified way.

Ist von der Entfremdung des Menschen von der Natur die Rede, so fast immer nur im Zusammenhang mit den aufkommenden Wissenschaften der Neuzeit. Die geistesgeschichtlichen Wurzeln liegen aber weitaus tiefer und lassen sich bis zur neolithischen Revolution zurückverfolgen. Der Ausbruch aus dem zyklischen Denken, die Entwicklung des Alphabets 1200 v. Chr. sowie die griechische "Aufklärung" einige Jahrhunderte später markieren einen ersten Höhepunkt in der Emanzipation von der Natur mit allen negativen Folgen. Mit der Umsetzung wissenschaftlicher Erkenntnisse in Technik, gepaart mit einer kapitalistischen Wirtschaftsordnung seit Mitte des 18. Jahrhunderts, sind wir dabei, die Erde global und irreversibel zu ruinieren. Das Überwinden der ökologischen Krise kann nur gelingen, indem wir sowohl unsere Weltanschauung als auch unsere alltägliche Praxis einer gründlichen Revision unterziehen. Das umfasst zum einen tiefenökologische Aspekte, zum anderen den Ausstieg aus der Wachstumsgesellschaft.