By Heinrich Rickert
Initially released in 1892. This quantity is made from electronic pictures from the Bavarian nation Library holdings in cooperation with the eBooks on call for (EOD) community.
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Additional info for Der Gegenstand der Erkenntnis (1892)
Unser Zeitalter ist im Vergleich dem 18ten lahrhundert wie ein Erwachsener im Vergleich zu einem Kinde. Vielleicht ist es einem um die schone lugend leid, aber man hat 28 J. C. NYiru: das Alter das man hat & jedes Lebensalter hat eine Aufgabe & sein Pathos & seinen adliquaten Ausdruck", MS 107:37. 14. 2e. I have slightly changed Winch's translation. 15. " (Ludwig Wittgenstein, Lectures and Conversations on Aesthetics, Psychology and Religious Belief, ed. ) On the other hand: "Every artist has been influenced by others and shows traces of that influence in his works; but his significance for us is nothing but his personality".
Hungarian Academy of Sciences NOTES 1. 5: "der Gegensatz von tatsichlichen und erfundenen Gegenstlinden ... In diesem Spiegel sehe ich mich, kann man mich erkennen. Er reflektiert das Schwanken zwischen verschiedenen Positionen des Empirismus und die wiederkehrende Hinwendung zur Welt der Kunst. • 2. nob die These des Essentialismus zutrifft oder nicht", op. l25. 3. 127. 4. Ibid. 5. 120. 6. Acta Universitatis Nicolai Copernici, Filologia Germanska X. 7. Loc. , p:93. 8. llO. 9. 1l4. 10. 1l7. 11.
This feature of Wittgenstein's early philosophy, while not enough to qualify his logical atomism as neo-Kantian (in particular, the spatio-temporalcoloredness forms of experience for Wittgenstein are not explicitly subjective), nevertheless bears a limited positive analogy to Kant's concept in the transcendental aesthetic of space and time as pure forms of intuition of the sensible manifold. 11 4. NEO-KANTIAN ELEMENTS IN WITTGENSTEIN'S EARLY PHILOSOPHY Although I do not want to make too much of these similarities, and I do not want to overlook the kinds of disanalogies Haller correctly highlights (by virtue of which I agree that Wittgenstein's early and later philosophy is not neo-Kantian), neither do I want to underestimate the positive analogies at the expense of seeing interesting connections between Wittgenstein's ideas and other philosophical traditions, even if these were arrived at largely independently and without deliberately or unconsciously borrowing from the past.
Der Gegenstand der Erkenntnis (1892) by Heinrich Rickert