Lectures on Philosophical Ethics (Cambridge Texts in the by Friedrich Daniel Ernst Schleiermacher

By Friedrich Daniel Ernst Schleiermacher

Friedrich Daniel Ernst Schleiermacher - Lectures on Philosophical Ethics. Edited through: Robert B. Louden, translated by means of: Louise Adey Huish. Cambridge college Press, 2002. 298 pages (Cambridge Texts within the historical past of Philosophy). ISBN: 9780521007672

This 2002 booklet used to be the 1st English translation of Friedrich Schleiermacher's mature moral conception. positioned among the better-known positions of Kant and Hegel, Schleiermacher's ethics represents an under-explored and singular choice in the wealthy and inventive culture of German idealism. Schleiermacher is understood to English readers essentially as a theologian and hermeneuticist, yet many German students have argued that it really is actually his philosophical paintings in ethics that constitutes his most eminent highbrow fulfillment. The lectures, that have been now not released in his lifetime, are idea to span the years 1812–17 and tackle such themes as ethics as a descriptive technology, ethics as a learn of the motion of cause on nature, and doctrines of products, advantage, and tasks. This quantity offers them in an obtainable new translation through Louise Adey Huish, including an advent through Robert Louden that units them in context and assesses their success.

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Ethics, as the depiction of the way in which reason and nature coexist, is the science of history.  Just as ethical development in its entirety consists not only of a practical side, but also of a theoretical one, in the same way ethics is not merely a matter of action in the narrow sense of the word, but also of knowledge as a form of action. , and the fluid functions, or their various moral capacities, and reduces each to an aspect of the other.   [Ethics] is a realistic form of knowledge, in that it is not absolute, and a speculative one in that it is not empirical.

The result, or so say the critics, may be exemplary as an exercise in the philosophy of culture or philosophical sociology, but it does not pass   Schleiermacher’s placement of the state on the side of reason’s move towards universality should not lead readers to infer that he envisages one world-state eventually replacing the present plurality of independent states. In the Lectures he writes: “Particularity in common is the basis of the state”; “if we posit the state as necessarily conditional upon national unity, we are also positing an essential plurality of states” (WA II, –).

Between the first version of the Philosophical Ethics and the later one, Schleiermacher evidently came to use different words for certain concepts which remain essentially the same. One example of this is the way he moves from the term relativ to the more unusual adjective beziehungsweise. In certain cases, however, it is difficult to be sure whether a new term is intended to convey a particular, subtle nuance, and so I have chosen to err on the side of precision by flagging up these terms, even where my xxxix Translator’s note translation runs the risk of appearing slightly stilted as a result.

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