Fausida This is a complete nietzsdhe interesting review of philosophical debates in Germany from the early years fo Hegel to the death of Nietzsche. Monthly downloads Sorry, there are not enough data points to plot this chart. Jacobus Boers rated it really liked it May 25, Sign in to use this feature. This entry has no external links.
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Please help improve it by rewriting it in an encyclopedic style. He was trained in phenomenology under Heidegger, and they developed a close friendship. But because of the alliance between the Third Reich and Japan he had to leave Japan in and went to the United States.
In he returned to Germany to teach as Professor of Philosophy at Heidelberg , where he died. He is known for his two books From Hegel to Nietzsche , which describes the decline of German classical philosophy, and Meaning in History , which challenges the modern, secular progressive narrative of history, which seeks to ground the meaning of history in itself.
Hence its vision is necessarily dim in comparison with either Greek or biblical thinking. But, this is mistaken because Christians are not a historical people, as their view of the world is based on faith. This explains the tendency in history and philosophy to see an eschatological view of human progress.
It is not a "philosophy" or attempt to systematize the movement of history. This point is clear in the epilogue of Meaning in History where he says, " The attempt at elucidation of the dependence of the philosophy of history on the eschatological history of fulfillment and salvation does not solve the problem of historical thinking.
Genuine hope is, therefore, as free and absolute as the act of faith itself. Both hope and faith are Christian virtues of Grace. The reasons for such an unconditional hope and faith cannot rest on rational calculation of their reasonableness. Hence hope can never be refuted by so-called facts; it can neither be assured no discredited by an established experience. He writes," The question is therefore not the justification of absolute hope and faith by their relative reasonableness, but whether such an unconditional hope and faith can be put into man instead of God and the God-man.
Hope is justified only by faith which justifies itself.
From Hegel to Nietzsche: The Revolution in Nineteenth-Century Thought