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The essays of leading scholars collected in this volume focus on Salomon Maimon’s (1753-1800) synthesis of 'Rational Dogmatism' and 'Empirical Skepticism'. This collection is of interest to scholars working in the fields of history of philosophy, metaphysics, epistemology, rationalism and empiricism as well as Jewish Studies.
This collection of essays turns on a shift in Romantic studies from viewing wholeness as an absolute value to critiquing it as a limiting construction. Wholeness and its concomitant sense of harmony, rather than a natural given, is a construct that was assembled and disassembled, theorized and criticized, by diverse authors and artists in a wide variety of disciplines and socio-historical contexts, and instrumentalized for diverse purposes. The plurality of these constructions – that Goethe’s Urpflanze, for example, is not synonymous with Friedrich Schlegel’s universal progressive poetry – is but one manifestation of how “assembly” strives but fails to be absolute. The “other” of assembly referenced in the title suggests two divergent but inseparable tendencies: firstly, how a construction can take on the appearance of a natural given; and secondly, how assemblages of wholeness harbor within themselves their own principle of disarticulation. These two tendencies underlie the “inexhaustible” character of Romantic “gatherings”. As a construction passes itself off as nature, the natural fails to account for itself as a whole. The scope of this volume encompasses the establishment, mapping, and interrogation of assembly and its other in German Romanticism through interdisciplinary studies on literature, aesthetics, philosophy, drama, music, synaesthesia, mathematics, science, and exploration. List of contributors: Beate Allert, Frederick Burwick, Alexis B. Smith, Margaret Strair, Christina Weiler, Joshua Wilner.
The Maimonides Review of Philosophy and Religion is an annual collection of double-blind peer-reviewed articles that seeks to provide a broad international arena for an intellectual exchange of ideas between the disciplines of philosophy, theology, religion, cultural history, and literature and to showcase their multifarious junctures within the framework of Jewish studies. Contributions to the Review place special thematic emphasis on scepticism within Jewish thought and its links to other religious traditions and secular worldviews. The Review is interested in the tension at the heart of matters of reason and faith, rationalism and mysticism, theory and practice, narrativity and normativity, doubt and dogma.
The first complete and annotated English translation of Maimon's influential and delightfully entertaining memoir. Solomon Maimon's autobiography has delighted readers for more than two hundred years, from Goethe, Schiller, and George Eliot to Walter Benjamin and Hannah Arendt. The American poet and critic Adam Kirsch has named it one of the most crucial Jewish books of modern times. Here is the first complete and annotated English edition of this enduring and lively work. Born into a down-on-its-luck provincial Jewish family in 1753, Maimon quickly distinguished himself as a prodigy in learning. Even as a young child, he chafed at the constraints of his Talmudic education and rabbinical training. He recounts how he sought stimulation in the Hasidic community and among students of the Kabbalah--and offers rare and often wickedly funny accounts of both. After a series of picaresque misadventures, Maimon reached Berlin, where he became part of the city's famed Jewish Enlightenment and achieved the philosophical education he so desperately wanted, winning acclaim for being the "sharpest" of Kant's critics, as Kant himself described him. This new edition restores text cut from the abridged 1888 translation by J. Clark Murray, which has long been the only available English edition. Paul Reitter's translation is brilliantly sensitive to the subtleties of Maimon's prose while providing a fluid rendering that contemporary readers will enjoy, and is accompanied by an introduction and notes by Yitzhak Melamed and Abraham Socher that give invaluable insights into Maimon and his extraordinary life. The book also features an afterword by Gideon Freudenthal that provides an authoritative overview of Maimon's contribution to modern philosophy.
The Yearbook of the Maimonides Centre for Advanced Studies mirrors the annual activities of staff and visiting fellows of the Centre as well as scholars of the Institute for Jewish Philosophy and Religion at the University of Hamburg and reports on symposia, workshops, and lectures. Although aimed at a wider audience, the yearbook also contains academic articles and book reviews on scepticism in Judaism and scepticism in general.
How can we invent new certain knowledge in a methodical manner? This question stands at the heart of Salomon Maimon's theory of invention. Chikurel argues that Maimon's contribution to the ars inveniendi tradition lies in the methods of invention which he prescribes for mathematics. Influenced by Proclus' commentary on Elements, these methods are applied on examples taken from Euclid's Elements and Data. Centering around methodical invention and scientific genius, Maimon's philosophy is unique in an era glorifying the artistic genius, known as Geniezeit. Invention, primarily defined as constructing syllogisms, has implications on the notion of being given in intuition as well as in symbolic cognition. Chikurel introduces Maimon's notion of analysis in the broader sense, grounded not only on the principle of contradiction but on intuition as well. In philosophy, ampliative analysis is based on Maimon's logical term of analysis of the object, a term that has yet to be discussed in Maimonian scholarship. Following its introduction, a new version of the question quid juris? arises. In mathematics, Chikurel demonstrates how this conception of analysis originates from practices of Greek geometrical analysis.
Essay on Transcendental Philosophy presents the first English translation of Salomon Maimon's principal work, originally published in Berlin in 1790. In this book, Maimon seeks to further the revolution in philosophy wrought by Kant's Critique of Pure Reason by establishing a new foundation for transcendental philosophy in the idea of difference. Kant judged Maimon to be his most profound critic, and the Essay went on to have a decisive influence on the course of post-Kantian German Idealism. A more recent admirer was Gilles Deleuze who drew on Maimon's Essay in constructing his own philosophy of difference. This long-overdue translation makes Maimon's brilliant analysis and criticism of Kant's philosophy accessible to an English readership for the first time. The text includes a comprehensive introduction, a glossary, translators' notes, a bibliography of writings on Maimon and an index. It also includes translations of correspondence between Maimon and Kant and a letter Maimon wrote to a Berlin journal clarifying the philosophical position of the essay, all of which bring the book's context alive for the modern reader.
The Essay on a New Logic or Theory of Thinking, originally published in Berlin in 1794, was Salomon Maimon's hard-won success after a lifetime's pursuit of philosophical wisdom, Timothy Franz presents its first English translation. Franz translates the entirety of the New Logic, Maimon's Letters to Aenesidemus, two hostile reviews he vigorously annotated, and his letters to Kant, Reinhold, and Fichte about the work. Franz prefaces the text with a new history of Maimon's unique philosophical development, an introduction that discusses Maimon's relation to Kant, and a commentary that reconciles Maimon's idiosyncratically disjointed style with his unified vision of a systematic philosophy of reflection. This makes Maimon's work available for further study.
This volume discusses ways in which the history of philosophy has been written, from 1800 to 1950, and how it has been informed and guided by institutional, cultural, political, philosophical, and non-philosophical factors. Since its inception as a discipline, histories of philosophy have been written in different ways, depending on author, place, and time; they have varied according to institutional frameworks, cultural settings, and philosophical and non-philosophical contexts. At each stage of the discipline’s development and evolution, philosophy has constantly used the history of philosophy for its own purposes by adapting it, transforming it, rejecting it, embracing it, and rewriting it at every step of the way. The chapters in this book examine the methods deployed by historians of philosophy, epistemological foundations laid down for those methods, and the philosophical (or non-philosophical) aims pursued using those methods. This book will be a great resource for academics, researchers, and advanced students of philosophy and related fields, including political philosophy and history of philosophy. It was originally published as a special issue of the British Journal for the History of Philosophy.