In this essay I try to put Jaspers philosophy of love in dialogue with some of the leading approaches of personal identity. I start briefly with the pre-Socratics Parmenides and Heraclitus. I then introduce some leading identity theories within the analytical tradition and finally the narrative identity theory with Paul Ricoeur at the forefront. In section 2.1, I analyse the basic concept of Umgreifende and its relation to, among others, Kant and Kierkegaard. Knowledge and objectification of personal identity are seen as major problems in identity theories and contrasted with Jaspers’ idea of ​​identity as Existenz. In section 2.2 I analyse Jaspers’ view on action and freedom. Love appears as the cornerstone for Jaspers’ philosophy in general and Existenz in particular. I link Jasper's concept of love to Augustine and at the same time show the differences between the two. In section 2.3, I analyse Jaspers’ view on communication and action which he thinks is the only way for the self to appear and become phenomenal. The world is proving to have a key role as a medium that enables communication. In section 2.4, I clarify Jaspers view on the role of language in intersubjective communication and the possibilities of hermeneutics. The essay concludes with a brief summary.

Paradoxically, Karl Jaspers’ coming into his own in philosophy occurred in a book that has psychology in its title, namely Psychologie der Weltanschauungen (PdW) rendered in English: Psychology of worldviews. Similarly paradoxical is the fact that Jaspers rejected any normative content yet the book is full of normative stances, in favor of Bildung, of thinking, of knowledge and of intensity – the latter endorsing enthusiasm in science, communication, life and love, based on values that refer to the transcendent. Simultaneously, PdW is a very classical German philosophy book, that is based on Hegel, Dilthey and Kant, yet Jaspers linked them to enthusiastic thinkers such as Nietzsche and Kierkegaard and was opening thus the way to existence philosophy (Jaspers, Heidegger and the later French tradition of Sartre and Camus and others).:1. The term worldview 2. The term psychology of worldviews 3. The structure of Jaspers’ Psychologie der Weltanschauungen 4. Central concepts of Jaspers’ Psychologie der Weltanschauungen 5. A current perspective from psychology 6. References / Paradoxerweise fand Karl Jaspers' Selbstverwirklichung in der Philosophie in einem Buch statt, das Psychologie im Titel trägt, nämlich Psychologie der Weltanschauungen (PdW) in englischer Übersetzung: Psychology of worldviews. Ähnlich paradox ist die Tatsache, dass Jaspers jeglichen normativen Inhalt ablehnte, und dennoch ist das Buch voller normativer Haltungen, zugunsten der Bildung, des Denkens, des Wissens und der Intensität – letzteres befürwortet die Begeisterung für Wissenschaft, Kommunikation, Leben und Liebe, basierend auf Werten, die sich auf das Transzendente beziehen. Gleichzeitig ist PdW ein sehr klassisches deutsches Philosophiebuch, das auf Hegel, Dilthey und Kant aufbaut, Jaspers verband sie jedoch mit begeisterten Denkern wie Nietzsche und Kierkegaard und öffnete so den Weg zur Existenzphilosophie (Jaspers, Heidegger und die spätere französische Tradition von Sartre und Camus und anderen).:1. The term worldview 2. The term psychology of worldviews 3. The structure of Jaspers’ Psychologie der Weltanschauungen 4. Central concepts of Jaspers’ Psychologie der Weltanschauungen 5. A current perspective from psychology 6. References

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Is the Swedish author Stig Dagerman an existentialist? This work takes a close look at Dagerman’s novel Island of the Doomed to see if it is possible to consider it an expression of existentialist thinking and to see if it interacts with any specific existentialist tradition. Dagerman’s novel was compared with select works of five existentialist thinkers – Søren Kierkegaard, Martin Heidegger, Jean-Paul Sartre, Albert Camus and Karl Jaspers, all read in the light of the four categories of existentialistic thinking identified by the Swedish scholar Lennart Koskinen. All the four categories appeared to be central themes within the novel and a few subcategories were identified. An analysis based on these subcategories showed that the novel had obvious similarities with all of the five existentialistic thinkers. The main conclusion of my work is thus: it is reasonable to consider Stig Dagerman’s novel Island of the Doomed an expression of existentialist thinking, but it doesn’t match any specific existentialist tradition. Dagerman is therefore to be considered an independent existentialist.

El trabajo se propone descubrir el ángulo exacto que permite una clara visión del pensamiento de Karl Jaspers. Seguimos en esto la consigna del propio filósofo que considera a la "situación" como un existenciario irrenunciable. En oposición al cogito cartesiano -despojado de mundo y de historia, como decía Ortega- se trata de poner al descubierto las raíces vivientes que nutren el nuevo pensamiento. Mi indagación encontró que los tres tomos de la principal obra de Jaspers, la Philosophie, se iluminan viéndolos como versiones actualizadas de las tres "ideas" de la metafísica clásica, cuyo "conocimiento" Kant demostró imposible. Dios, la libertad, el mundo- son Ideas "regulativas", que guían la marcha del pensamiento y de la acción, pero no constituyen objetos de conocimiento. Jaspers hablará de "Cifras", saberes simbólicos no reductibles a la ciencia-. Hay primero una aprehensión general de los resultados de las ciencias (Tomo 1§: "Orientación en el mundo", de la idea kantiana de mundo) . Esta reflexión conduce a la experiencia del límite, y lleva a la "Aclaración de la existencia" (Tomo 2§) que transpone en nuevo lenguaje existencial la idea kantiana del alma o de la libertad. -Por último (tomo 3§), la "Metafísica", analiza los modos en que la libertad se refiere a la Trascendencia y muestra el lenguaje cifrado de esa misma Trascendencia. Desde este centro en que nuestra tesis sitúa a Jaspers, pasamos luego a exponer su peculiar interpretación del mundo entorno, das Umgreifende, lo abarcador o englobante; así como el lenguaje indirecto; la relación con la teología, etc. En el curso de la exposición, Jaspers es confrontado con la fenomenología de Husserl y con las mal llamadas "filosofías de la existencia" de su colega alemán Heidegger y de su colega francés Gabriel Marcel.

Orientador: Claudio Eduardo Muller Banzato / Dissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Ciencias Medicas / Made available in DSpace on 2018-08-07T02:17:04Z (GMT). No. of bitstreams: 1 Rodrigues_AdrianoCarvalhoTupinamba_M.pdf: 30413605 bytes, checksum: af757c16210af3eea7d239065530988e (MD5) Previous issue date: 2006 / Resumo: O delírio, fenômeno central da psicopatologia, é ainda atualmente definido por meio de características legadas do século XIX e difundidas por Karl Jaspers (a convicção com que é sustentado, sua incorrigibilidade e falsidade), auxiliadas por algumas outras características enunciadas por ele próprio (sua incompreensibilidade, primariedade e a modificação da personalidade). Nem o conceito jasperiano de delírio nem as definições contemporâneas que lhe são tributárias, todavia, parecem corresponder ao que ordinariamente dizemos serem suas diferentes manifestações. Neste trabalho, após apontarmos onde os critérios privilegiados nas definições contemporâneas e jasperiana fracassam em caracterizá-lo e em delimitar um conjunto de fatos que correspondam ao que espontaneamente diríamos serem casos de delírio, buscamos razões para esta ocorrência Ou seja, tentamos explicar os motivos para esta difícil superposição entre o conjunto de fenômenos chamados de delírio e aquele conjunto de fenômenos que seria determinado por um uso prescritivo de suas definições. As explorações realizadas em cumprimento a este propósito foram dispostas em duas distintas plataformas. Na primeira delas, uma discussão sobre o tipo epistemologia embutida em grande parte dos projetos dirigidos aos fenômenos psicopatológicos é efetuada por meio da análise dos pressupostos e finalidades heurísticas da fenomenologia jasperiana. Paralelamente, são apresentados os efeitos conceituais da implementação desta última ao caso particular do delírio, considerando-se sua peculiaridade como fenômeno. Em nossa segunda plataforma de trabalho, são realizadas considerações sobre as implicações do modelo lingüístico tradicional sobre as relações que estabelecemos entre os conceitos/definições e os fenômenos em geral, aí incluídos os fenômenos psicopatológicos e o delírio especificamente. Por fim, algumas sugestões são realizadas quanto aos possíveis benefícios que extrairíamos da aplicação de uma diferente epistemologia ao entendimento do delírio e demais fenômenos psicopatológicos, assim como do reconhecimento de que um outro modelo de linguagem parece melhor representar nossas práticas conceituais / Abstract: Delusion, a core phenomenon in psychopathology, is still defined by means of criteria first proposed in the 19th century, which were later systematized by Karl Jaspers (the conviction with which it is held, its imperviousness to logics and evidence of the contrary, and its erroneousness or falsity), who also put forward additional core criteria of his own (its un-understandability, its immediateness and the modification of personality). Whilst Jasperian conception of delusion is ingrained in the currently most widespread definitions of this phenomenon, neither the former nor the latter seem to fully account for what we usually and intuitively call delusions in clinical contexts. In this work, after pointing out where the criteria highlighted by Jasperian and contemporary definitions of delusion fail, we try to explain why that happens. In other words, we aim at clarifying what are the main issues related to the prescriptive use of definitions of delusion. For this task, two different conceptual frameworks were employed Within the first one, we performed a discussion about a certain epistemology widely applied to the endeavors directed towards psychopathological phenomena, taking the analysis of the presuppositions and heuristic aims of the Jasperian phenomenology as example. Concurrently, we showed the implications of adopting such epistemology for the concept of delusion. Within our second framework, we discuss the implications of the traditional linguistic model on the way we deal with the relationship between concepts/definitions and psychopathological phenomena in general - and delusion in particular. Finally, some suggestions are made concerning supposed benefits (both conceptual and practical) the application of a Wittgensteinian epistemology to the understanding of delusion and psychopathological phenomena in general would possibly entail / Mestrado / Saude Mental / Mestre em Ciências Médicas

Karl Jaspers is a thinker who tries in his philosophy to formulate a non-religious concept of faith. The thesis wants to clarify this "philosophical faith", which constitutes for Jaspers an answer to the question, "by what and toward what shall we live". Jaspers characterizes his philosophical faith as a "faith of a thinking man", which lay in grounds of philosophizing itself. On the one hand, philosophical faith (and philosophy itself) is different from the knowledge and science, because it cannot be reduced to a mere content; on the other hand, it is different from the religious faith and religion itself, mainly because it cannot accept the traditional Christian revelation. Finally, philo- sophical faith can be characterized as a communicative manner of life, which wants to reach the maximum possible level of understanding by all people. Keywords Karl Jaspers, philosophical faith, transcendence, existence, religion, revelation, communication

This thesis examines Karl Jaspers' theory of the origin of man in a historical period 2500 years ago.Jaspers believes that it was then that man's current mental and spiritual consciousness was formed and developed. Jaspers was convinced that man should use the abilities of his origin as a counterforce in the struggle in modern reality, a development which in many respects was based on myths, dogmas and irrationality, and which characterized man's living conditions. After suffering the trauma of World War II until 1945, Jaspers decided to identify the good qualities that he believed all people should have in common, thereby creating new existential conditions. Jaspers started from the archaic and classical times in history and then found a period where man had obviously been endowed with specific soul gifts and cognitive qualities. He called the period "the axial age" in the book published in 1949, Vom Ursprung und Ziel der Geschichte, which was then translated into English in 1953 with the title The Origin and Goal of History. The English edition is the primary source in this study. In his book, Jaspers uses a philosophical-historical perspective on the origins and events that he associates with human development during the axial age, in order to draw attention to the normative image we have of our selves and others as human beings in the world. Jaspers pedagogically describes the life man lives in modernity in the same way as when Plato explains the world of ideas. As it is demonstrated in the thesis, Jasper's idea is based on a speculative reflection on the origin and properties of man and regards it as a "tabula rasa" with new existential conditions intended for man in the modern world, facing a charge and a prelude to the future. Furthermore, the thesis explores comments on and critique of this theory expressed by other scholars.

In this thesis, I will discuss the conceptualization of existential loneliness in the early writings of the German psychiatrist and philosopher Karl Jaspers (1883-1969), especially his lecture “Einsamkeit” (1915/1916) and Philosophie (1932). I will try to elucidate the dynamics and processes involved in existential loneliness and its overcoming in existential communication. I will show that the shared objective world is the only medium for existential communication. The intersubjective encounter in the shared objective world is the occasion for the reciprocal taking/demanding responsibility, which will stimulate the inner dialectical movement of existential loneliness, i.e., between autonomy and authenticity. I will argue that existential loneliness is not something substantially negative or a disease that we must cure but a vital and creative process that makes us human. Blocking this process will have devastating consequences since it will impede the isolated person from being him/herself. Furthermore, I will discuss a few possible applications of the examined processes in human-robot interaction since the efficiency of the robots in helping humans overcome their existential loneliness will depend on their capacity to perform the processes discussed in this thesis.

Zugleich: Diss. Trier, 2005.