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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Here the discussion becomes much more detailed and exegetical than in earlier portions of the book, and I shall not try to summarise it. Carlyle gestured towards some contented peasants working the lands of a kindly medieval abbot. More generally, for Blumenberg, every discourse of deification, infinitization, and of absolutization of the world, history, the state, etc.
The fact that Blumenberg undertakes a defense of modernity does not of course mean that he is seeking to justify the totalitarian domination of technical rationality over being, nor the religion of progress and the mundane eschatologies which accompany them, nor still the philosophy of subjectivity and the resultant solipsistic confinement of Mankind—to take some of the principal criticisms leveled at modernity since the s. We need to deconstruct the metaphysics of presence, or to become aware of the repressive character of the most benevolent-looking of contemporary institutions, or to see the distortions induced by innocuous-seeming linguistic expressions.
Carl Schmitt sees a form of deification of mankind here—and thus a kind of theological hubris. His attempt to legitimate the modern age is an attempt to defend all the things which Heidegger despised about the 20th century: The Legitimacy of the Modern Age. We may therefore consider Christianity already to be a form of secularization—and, in return, that modernity cannot even claim the invention of secularization in its favor.
We all carry some potted intellectual history around with us, to be spooned out as needed. Self-criticism must come first. We are, therefore, no longer dealing with a notion attempting to signify a group of phenomena within history, but rather blumenberb general explanatory category about history. Modernity as Questioning that Begins with Man Modernity does not, for Blumenberg as with Voegelincommit itself to a dogmatic rule.
The idea of secularization first contains the notion of loss, deprivation or decline. In any case, if he is, he notes the impossibility of returning to the legitimcay of the old theocratic schemata. Account Options Sign in. It is a good grounding to the various movements in Vienna during the critical period between The latter begins in the first part and continues in the books that follow, with an analysis of the notions of Gnosticism, intellectual curiosity, and epochal threshold.
Our modern concept of happiness has to do as Heidegger rightly says with mastery rather than with contemplation or participation. From this point of view, the virtues of the citizen are those of the Christian, namely humility, obedience and patience. The legitimacy of our modern consciousness is simply that it is the best way we have so far found to give sense to our lives.
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.
Read, highlight, and take notes, across web, tablet, and phone. Blumenberg wants to make a virtue of what the Romantics rightly diagnosed as a necessity for those who think of empirical science as the paradigmatic human activity: Ockham urged that there was no reason knowable to man why God actualised this possible world rather than another.
This loss, however, takes place against a background of continuity. Considerations on the Work of Hans Blumenberg. Blumenberg shows himself to be fundamentally a liberal at this point.
The Legitimacy of the Modern Age – Hans Blumenberg – Google Books
The genesis of the modern notion of infinity is analyzed in the first and fourth parts of the The Legitimacy of the Modern Ageas well as in the The Genesis of the Copernican World. This act peculiar to modernity consists in the self-affirmation or self-positioning of Man and his techno-rational power, understood as a demiurgic power not limited to the predetermined world of possibilities, but independently capable of opening itself to a universe of possibilities.
The Te of the Socratic Turning.
Kirk Wetters – – Telos: On this view, we are just not with it if our highest social hopes are, for example, that Somozas and Castros will be replaced by Allendes, that larger numbers of people will lead longer, more leisured lives, and that we shall eventually get solar power and nuclear disarmament. This project Bluenberg understands retroactively: Critical Theory of the Contemporary Modernity thus does not consist of an affirmation of the political, but, on the contrary, abandons the absolutism of the political, which is strategically asserted in the beginning only in order to combat another absolutism on equal terms—that of the religious.
The Enlightenment, as Blumenberg understands it, does not so much celebrate the triumph of rationality as set out in a discerning and concerned fashion the problems engendered by this new rationality. Let us consider an example—that of history modernn as secularization of eschatology. He gives us good old-fashioned Geistesgeschichtebut without the teleology and purported inevitability characteristic of the genre, and condemned by liberals such ate Popper and Berlin.
Status of the Concept.
Hans Blumenberg: The Legitimacy of the Modern Age – VoegelinView
Let us find out how they can be made to work for us. Alberto Fragio – – Logos. It is legitimate due to 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. The World as Gods SelfRestriction.