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Bezig met laden... Rousseau, Kant, Goethe : filosofía y cultura en la Europa del siglo de las luces / por Ernst Cassirer ; edición de Roberto R. Aramayo ; traducción Roberto R. Aramayo, Salvador Mas (origineel 1945; editie 2007)door Ernst Cassirer, 1874-1945 (Auteur), Roberto R. Aramayo (Redacteur), Salvador Mas (Vertaler)
Informatie over het werkRousseau, Kant and Goethe: Two Essays door Ernst Cassirer (1945)
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Translated by James Gutmann, Paul Oskar Kristeller, and John Herman Randall, Jr.Originally published in 1945.The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. Geen bibliotheekbeschrijvingen gevonden. |
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Google Books — Bezig met laden... GenresDewey Decimale Classificatie (DDC)190Philosophy and Psychology Modern western philosophy Modern PhilosophersLC-classificatieWaarderingGemiddelde:
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This small, pleasing-to-read volume consists of two essays, the first presenting Cassirer's thoughts on the intellectual relationship between Rousseau and Kant, the second on Kant and Goethe.
Not being having read enough Rousseau or nearly enough Goethe, I can't really make any strong claims for the validity of Cassirer's interpretations, though they are compelling. The essay on Rousseau and Kant I found particularly interesting, because of Cassirer's claim that Kant understood Rousseau better than most modern critics, who too often elevate one aspect of Rousseau's admittedly tangled corpus against the others, coming up with a one-sided and even caricatured picture of the man whose book Emile was purportedly the only thing that ever caused Kant to miss his morning walk.
One side note: there was a, to my mind, strange translation of a famous Kantian phrase, here rendered as Kant having had to "destroy knowledge to make room for faith". I've only ever heard the more common "limit knowledge to make room for faith" which strikes me as more plausible, given that nowhere else in his work does Kant give the impression of having seen himself as a "destroyer" of knowledge. ( )