Hans Blumenberg is professor of philosophy at the University ofMünster. The Legitimacy of the Modern Age is included in the series Studies in Contemporary. which launched the Lowith-Blumenberg debate over the nature of secularization and the legitimacy of the modern age. ‘ The widespread discussion the book. Blumenberg. Hans. The legitimacy of the modern age. (Sruclies in contemporary German social thoughtl. Translation of. Die Legitimitlit der Nemeit. 2nd rev. ed.
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Hans Blumenberg, The Legitimacy of the Modern Age – PhilPapers
This left us no alternative but Baconian pragmatism: Added to PP index Total downloads 27of 2, Recent downloads 6 months 6 91, of 2, How can I increase my downloads? It is a good grounding to the various movements in Vienna during the critical period between It is legitimate due levitimacy the necessity which is born out of the impasse caused by the late medieval crisis, and by the failure of theology to answer the question which it itself had posed. In short, Schmitt is not a pre-modern.
Modernity is thus the reply to a question to which the Middle Ages were unable to respond; and since replying to a question also generally involves changing its formulation, we may say that modernity is also and above all else a reformulation of the questions posed during the theological age through the use of new terms.
The critique advanced by Blumenberg is not directed towards the legigimacy descriptive thesis by which it is claimed that a process of secularization has taken place in the modern era.
For Blumenberg, this does not imply the substitution of the absolute power of Man for that of God. Liberals are for Schmitt no more than weak and fearful Bakuninians or Leninists and Schmitt does mdoern in return hide his fascination with authentic nihilist radicals.
For secularization may well adopt the appearance of a legitimizing discourse.
Hans Blumenberg: The Legitimacy of the Modern Age – VoegelinView
Whatever else these people disagree about, they unite in despising the hopes of contemporary liberals. Blumenberg traces the further development of this excuse in discussions of among others Galileo, Descartes, Voltaire, Hume and Kant.
The Drama of Humanity Volume Reeder Jr – – Journal of Religious Ethics 38 1: Hans Blumenberg and the Intellectual History of Technics. Interest in Invisible Things within the World. Should it recognize this descendance in its constitutional preambles?
There is another deeper criticism concerning the hermeneutic structure of this category. These answers consisted in variations on the claim that the point of our lives lies in our contribution to an infinite task — the acquisition of Baconian knowledge-as-power, the satisfaction of theoretical curiosity — which lies before the species as a whole.
Far from being the realization of an absolute, it is the negation of all truth which presents itself as absolute and definitive, thus hindering human inquiry and action. Hence its vision is necessarily dim in comparison with either Greek or Biblical thinking.
Carl Bkumenberg sees a form of deification of mankind here—and thus a kind of theological hubris. The Enlightenment was, indeed, wrong to see itself as the discovery of the true, ahistorical framework of human existence — as the first occasion on which humans had seen themselves as of they truly were.
Time enough to think of some new metaphysics or institutions or language when we have gotten rid of the old. But it is an explicit and conscientious way of doing something that we all do, usually tacitly and carelessly. Written by Thierry Gontier. He sees the medieval period as driven to insist on that omnipotence by the break which it had made with ancient thought. But this rejection leaves theoretical curiosity without excuse. Hans Blumenberg Thierry Gontier Voegelin.
Hans Blumenberg’s Reformulations of the Absolute. Liberal political theology is therefore caught in a stranglehold.
It has often been said that postmodernity inaugurated a more distant and ironic relationship with regard to the values of modernity. Modernity as Questioning that Begins with Man Modernity does not, for Blumenberg as with Voegelincommit itself to a dogmatic rule. From then on, the burden of proof was on those who like St Thomas Aquinas thought that Aristotle was not wholly wrong, and that curiosity might not be simply a vice the excitation of an unruly member, the inquiring eye as homologue of the pushy penis.
The Indifference of Epicuruss Gods. Google Books no proxy mitpress. It is tempting to see in the modern representation of sovereignty, defined, since Jean Bodin, as absolute power, a transposition of the potentia absoluta Dei. Instead, Blumenberg argues,the idea of progress always implies a process at work within history, operating through an internallogic that ultimately expresses human choices and is legitimized by human self-assertion, by man’sresponsibility for his own fate.
Hans Blumenberg: The Legitimacy of the Modern Age
Contact us for rights and issues inquiries. For the claims to autonomy advanced by this modernity are no more than illusory; the modernity of the Enlightenment is unable to liberate itself from the theological. Blumenbeerg, highlight, and take notes, across web, tablet, and phone. He gave it an answer that went to the root of the formation of the age that had come to an end.
The self-government of society, and the autonomy of Man which underlies it, is not therefore in the final analysis, a delusion, but truly the limit of modernity. Modren Blumenberg seems to be saying that, just as the history of science represents Aristotle as talking about inertia even though he nodern not believe there was such a thing, so we must read the ancients and the medievals by our own lights.
What is a Miracle? What we want, on this view, is acknowledgment of discontinuity and open-endedness and contingency, rather than either nostalgia or exuberance.