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The philosopher of religion and critic of idealism, Ludwig Feuerbach had a far-reaching impact on German radicalism around the time of the Revolution of 1848. This intellectual history explores how Feuerbach s critique of religion served as a rallying point for radicals, and how they paradoxically sought to create a new, post-religious form of religiosity as part of the revolutionary aim. At issue for the Feuerbachian radicals was the emergence of a humanity emancipated from the constraints of mere institutions, able to express itself freely and harmoniously. Caldwell also touches on Moses Hess, Louise Dittmar, and Richard Wagner in his discussion of the time. Thisbook reconstructs the nature of Feuerbach s radicalism and shows how it influenced early works of socialism, feminism, and musical modernism.

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The present work carries us back to a period which, although chronologically no more than a generation or so behind us, has become as foreign to the present generation in Germany as if it were already a full hundred years old. Yet it was the period of Germany's preparation for the Revolution of 1848; and all that has happened in our country since then has been merely a continuation of 1848, merely the execution of the last will and testament of the revolution. Just as in France in the eighteenth century, so in Germany in the nineteenth, a philosophical revolution ushered in the political collapse. But with what a difference! The French were in open combat with all official science, with the church and often also the state; their writings were printed beyond the frontier, in Holland or England, while they themselves were often on the point of landing in the Bastille. But the Germans were professors, state-appointed instructors of youth; their writings were recognized textbooks, and the system rounding off the whole development---the Hegelian system---was even raised, in some degree, to the rank of a royal Prussian philosophy of state! Was it possible that a revolution could hide behind these professors, behind their pedantically obscure phrases, their ponderous, wearisome sentences? Were not the liberals, the very people who then passed as the representatives of the revolution, the bitterest opponents of this brain-befuddling philosophy? But what neither governments nor liberals saw was seen by at least one man as early as 1833, and indeed by a man called Heinrich Heine.

Text: English, German (translation)

The present work carries us back to a period which, although chronologically no more than a generation or so behind us, has become as foreign to the present generation in Germany as if it were already a full hundred years old. Yet it was the period of Germany's preparation for the Revolution of 1848; and all that has happened in our country since then has been merely a continuation of 1848, merely the execution of the last will and testament of the revolution. Just as in France in the eighteenth century, so in Germany in the nineteenth, a philosophical revolution ushered in the political collapse. But with what a difference! The French were in open combat with all official science, with the church and often also the state; their writings were printed beyond the frontier, in Holland or England, while they themselves were often on the point of landing in the Bastille. But the Germans were professors, state-appointed instructors of youth; their writings were recognized textbooks, and the system rounding off the whole development---the Hegelian system---was even raised, in some degree, to the rank of a royal Prussian philosophy of state! Was it possible that a revolution could hide behind these professors, behind their pedantically obscure phrases, their ponderous, wearisome sentences? Were not the liberals, the very people who then passed as the representatives of the revolution, the bitterest opponents of this brain-befuddling philosophy? But what neither governments nor liberals saw was seen by at least one man as early as 1833, and indeed by a man called Heinrich Heine.

Paperback. Volume 21 in The Ludwig von Mises Lecture Series, "Champions Of Freedom."

This is the 37th volume of Champions of Freedom, a book series that collects the papers delivered at Hillsdale College's annual Ludwig von Mises lectures.

In 1938 Wittgenstein delivered a short course of lectures on aesthetics to a small group of students at Cambridge. The present volume has been compiled from notes taken down at the time by three of the students: Rush Rhees, Yorick Smythies, and James Taylor. They have been supplemented by notes of conversations on Freud (to whom reference was made in the course on aesthetics) between Wittgenstein and Rush Rhees, and by notes of some lectures on religious belief. As very little is known of Wittgenstein's views on these subjects from his published works, these notes should be of considerable interest to students of contemporary philosophy. Further, their fresh and informal style should recommend Wittgenstein to those who find his Tractatus and Philosophical Investigations a little formidable.

Book by Mcteer, Robert D., Jr., Ebeling, Richard M., Hollander, Paul, Gordon, John Stelle, Balckwell, J. Kenneth

Philosopher, Ludwig Wittgenstein had an enormous influence on twentieth-century philosophy even though only one of his works, the famous "Tractatus Logico-Philosophicus", was published in his lifetime. Beyond this publication, the impact of his thought was mainly conveyed to a small circle of students through his lectures at Cambridge University. Fortunately, many of his ideas have survived in both the dictations that were subsequently published, and the notes taken by his students, among them Alice Ambrose and the late Margaret Macdonald, from 1932 to 1935. These notes, now edited by Professor Ambrose, are here published, and they shed much light on Wittgenstein's philosophical development. Among the topics considered are the meaning of a word and its relation to common usage, rules of grammar and their relation to fact, the grammar of first person statements, language games, and the nature of philosophy. This volume is indispensable to any serious discussion of Wittgenstein's work.

Wittgenstein’s Whewell’s Court Lectures contains previously unpublished notes from lectures given by Ludwig Wittgenstein between 1938 and 1941. The volume offers new insight into the development of Wittgenstein’s thought and includes some of the finest examples of Wittgenstein’s lectures in regard to both content and reliability. Many notes in this text refer to lectures from which no other detailed notes survive, offering new contexts to Wittgenstein’s examples and metaphors, and providing a more thorough and systematic treatment of many topics Each set of notes is accompanied by an editorial introduction, a physical description and dating of the notes, and a summary of their relation to Wittgenstein’s Nachlass Offers new insight into the development of Wittgenstein’s ideas, in particular his ideas about certainty and concept-formation The lectures include more than 70 illustrations of blackboard drawings, which underline the importance of visual thought in Wittgenstein’s approach to philosophy Challenges the dating of some already published lecture notes, including the Lectures on Freedom of the Will and the Lectures on Religious Belief

For several terms at Cambridge in 1939, Ludwig Wittgenstein lectured on the philosophical foundations of mathematics. A lecture class taught by Wittgenstein, however, hardly resembled a lecture. He sat on a chair in the middle of the room, with some of the class sitting in chairs, some on the floor. He never used notes. He paused frequently, sometimes for several minutes, while he puzzled out a problem. He often asked his listeners questions and reacted to their replies. Many meetings were largely conversation. These lectures were attended by, among others, D. A. T. Gasking, J. N. Findlay, Stephen Toulmin, Alan Turing, G. H. von Wright, R. G. Bosanquet, Norman Malcolm, Rush Rhees, and Yorick Smythies. Notes taken by these last four are the basis for the thirty-one lectures in this book. The lectures covered such topics as the nature of mathematics, the distinctions between mathematical and everyday languages, the truth of mathematical propositions, consistency and contradiction in formal systems, the logicism of Frege and Russell, Platonism, identity, negation, and necessary truth. The mathematical examples used are nearly always elementary.

The author is an American who studied at Cambridge under G. E. Moore, John Wisdom, and Ludwig Wittgenstein. His essays in this book include studies of Anselm, Moore, and Wittgenstein, as well as three lectures on memory.

Notes from Wittgenstein's small-group, philosophical lectures on aestheticsThis book is based on a series of lectures on aesthetics that Ludwig Wittgenstein, an influential Austrian-British philosopher, gave at the University of Cambridge in 1938. Several students took notes during the lectures, which were directed to a small group and later compiled into Ludwig Wittgenstein: Lectures and Conversations on Aesthetics, Psychology and Religious Belief. The book also includes notes from Wittgenstein's discussions on Freud and from his lectures on religion. Philosophy students can gain unique insight into the 20th century philosopher's perspectives on these topics through an exploration of his lectures and conversations.

Philosopher, Ludwig Wittgenstein had an enormous influence on twentieth-century philosophy even though only one of his works, the famous "Tractatus Logico-Philosophicus", was published in his lifetime. Beyond this publication, the impact of his thought was mainly conveyed to a small circle of students through his lectures at Cambridge University. Fortunately, many of his ideas have survived in both the dictations that were subsequently published, and the notes taken by his students, among them Alice Ambrose and the late Margaret Macdonald, from 1932 to 1935. These notes, now edited by Professor Ambrose, are here published, and they shed much light on Wittgenstein's philosophical development. Among the topics considered are the meaning of a word and its relation to common usage, rules of grammar and their relation to fact, the grammar of first person statements, language games, and the nature of philosophy. This volume is indispensable to any serious discussion of Wittgenstein's work.

Wittgenstein’s Whewell’s Court Lectures contains previously unpublished notes from lectures given by Ludwig Wittgenstein between 1938 and 1941. The volume offers new insight into the development of Wittgenstein’s thought and includes some of the finest examples of Wittgenstein’s lectures in regard to both content and reliability. Many notes in this text refer to lectures from which no other detailed notes survive, offering new contexts to Wittgenstein’s examples and metaphors, and providing a more thorough and systematic treatment of many topics Each set of notes is accompanied by an editorial introduction, a physical description and dating of the notes, and a summary of their relation to Wittgenstein’s Nachlass Offers new insight into the development of Wittgenstein’s ideas, in particular his ideas about certainty and concept-formation The lectures include more than 70 illustrations of blackboard drawings, which underline the importance of visual thought in Wittgenstein’s approach to philosophy Challenges the dating of some already published lecture notes, including the Lectures on Freedom of the Will and the Lectures on Religious Belief

Ludwig Feuerbach (1804-72), the German philosopher and a founding member of the Young Hegelians, a group of radical thinkers influenced by G. W. F. Hegel (1770-1831), was an outspoken critic of religion, and the 1841 publication of this work established his reputation. In the first part of the book he examines what he calls the 'anthropological essence' of religion, and in the second he looks at its 'false or theological essence', arguing that the idea of God is a manifestation of human consciousness. These ideas provoked strong reactions in Germany, and soon other European intellectuals wanted to read Feuerbach's book. The 1843 second edition was translated by Marian Evans (1819-80) - who would become better known by her pen name of George Eliot - and published in Britain in 1854. Evans was influenced by Feuerbach's work, and many of his humanist ideas about religion are reflected in her novels.

Daniel Brudney traces the development of post-Hegelian thought from Ludwig Feuerbach and Bruno Bauer to Karl Marx's work of 1844 and his Theses on Feuerbach, and concludes with an examination of The German Ideology. Brudney focuses on the transmutations of a set of ideas about human nature, the good life, and our relation to the world and to others; about how we end up with false beliefs about these matters; about whether one can, in a capitalist society, know the truth about these matters; and about the critique of capitalism which would flow from such knowledge.Brudney shows how Marx, following Feuerbach, attempted to reveal humanity's nature and what would count as the good life, while eschewing and indeed polemicizing against "philosophy"--against any concern with metaphysics and epistemology. Marx attempted to avoid philosophy as early as 1844, and the central aims of his texts are the same right through The German Ideology. There is thus no break between an early and a late Marx; moreover, there is no "materialist" Marx, no Marx who subscribes to a metaphysical view, even in The German Ideology, the text canonically taken as the origin of Marxist materialism. Rather, in all the texts of this period Marx tries to mount a compelling critique of the present while altogether avoiding the dilemmas central to philosophy in the modern era.

Ludwig Feuerbach (1804-72), the German philosopher and a founding member of the Young Hegelians, a group of radical thinkers influenced by G. W. F. Hegel (1770-1831), was an outspoken critic of religion, and the 1841 publication of this work established his reputation. In the first part of the book he examines what he calls the 'anthropological essence' of religion, and in the second he looks at its 'false or theological essence', arguing that the idea of God is a manifestation of human consciousness. These ideas provoked strong reactions in Germany, and soon other European intellectuals wanted to read Feuerbach's book. The 1843 second edition was translated by Marian Evans (1819-80) - who would become better known by her pen name of George Eliot - and published in Britain in 1854. Evans was influenced by Feuerbach's work, and many of his humanist ideas about religion are reflected in her novels.

This book sets out to shed light on what ios specific to American Transcendentalism by comparing it with the atheistic vision of German philosophers and theologians like Ludwig Feuerbach and Arthur Schopenhauer.