Zugl.: Yale Univ., Diss., 2005

Thesis (doctoral)--Hamburg, Universiẗat, 2007, titled: Christliche Kosmologie und antike Naturphilosophie. / Includes bibliographical references (p. [547]-586) and indexes.

Zugl.: Hamburg, Univ., Diss., 2007 u.d.T.: Köckert, Charlotte: Christliche Kosmologie und antike Naturphilosophie

Inaug.-Diss.--Tübibgen. / Bibliography: p. 111-115.

The diploma thesis "The theme of love in the poetry of the Generation of '27" provides an interpretation of the motif of love in the work of three poets of this formation: Vincente Aleixandre, Pedro Salinas, and Luis Cernuda. It focuses on the collections of poems from the period of the "rehumanization" of Spanish poetry where "to rehumanize" is to return to the subject of love. The authors highlight the correlation of love and poetry as a means to overcome solitude of an individual and to relate to another or to the world. The influence of surrealism on the work of Vincente Aleixandre and Luis Cernuda has been outlined. Moreover, a thesis claiming that the "rehumanization" happened only under the influence of the surrealist movement has been refuted, which is illustrated on the lyric love poems of Pedro Salinas. The work attempts to show that even in this period the elements of pure, "dehumanized" poetry were not completely eliminated. In the work of Vicente Aleixandre, love is characterized as a cosmic force, which rules the whole world - it destroys, reforms and interlinks all. An emphasis is given on the corporeal nature of such love and the interconnection between erotism and the artistic process. In the work of Pedro Salinas, the motif of love is interpreted as a story of two people realized...

The thesis aims to interpret the philosophy of negative Platonism, which Jan Patočka developed during the 1950s. In the first part, negative Platonism, whose preliminary notion is derived from the interpretation of the eponymous programme essay, is studied in the context of contemporary philosophical discussion and Patočka's subjectivist humanistic conception he developed in the latter half of the 1940s as well as his lectures on classical philosophy. The second part contains author's own systematic interpretation of negative Platonism, including the reconstruction of the textual corpus of Patočka's programme. Finally, the third part, which considers first the inspirational sources of the observed project, reviews negative Platonism and outlines a concept, with which Patočka replaced negative Platonism in the late 1950s. The thesis aims to outline the philosophy of negative Platonism as an important stage in Patočka's philosophical development as well as a significant part of the modern history of European thinking.

The main goal of this thesis is to describe the evolution of the concept of a world soul in the thought of Cambridge Platonist Henry More (1614-1687). However, this topic is discussed within the broader context of early modern philosophy and the birth of modern science. The philosophy of Henry More presents a very interesting confrontation between Renaissance Neo-Platonism and Cartesianism, early modern mechanicism and the newest scientific discoveries of his age, the notion of a world soul being exactly the point where all these thought currents meet. The classical conception of a platonic world soul in More's early thought later becomes the Spirit of Nature, a principle complimentary to mechanicism (and at the same time acting as its metaphysical foundation). Yet in order for the regularity of such phenomena as gravitation to be guaranteed, the Spirit of Nature has to be rid of any conscience and will of its own. However, besides this tendency to "strip" the world soul of its personal aspects, leading ultimately to the notion of a completely impersonal natural law, a deeper analysis of certain aspects of More's philosophical system shows also a determination to preserve the broader connections that tie the classical notion of a world soul to a specific world picture that does not necessarily fit...

The questions about the origin of evil in the world were often a secondary product of the great philosophical systems. One of the first thinkers to deal with that problem systematically was neoplatonic scholar Plotinus. He developed a theory which he considered to be only a continuation of Plato´s thinking. It became an original theory, which in its core, has influence to this day. This theory was, mostly thanks to St. Augustine, applied to christian theology and became the living doctrine. The goal of this thesis is to demonstrate in what Plotinus´ theory of evil was "christianized" through the hand of Augustin. In other words, how it trasformed from a pagan philosophy to a theological one and how it was preserved for rediscovery in the scholastic era and became a new-again topic of scholastic scholars.

The main purpose of the doctoral thesis is to show "platonic motive" in Patočka's philosophy as unitary movement of thought, which exists in Patočka's thought since the thiertes to the sixties of the twentieth century. The aim is motivated by general question of relationship between modern thinking and European philosophical tradition. The thesis pursues to display, that Patočka's thinking makes possible to see and overcome an alienation contemporary European man from European philosophicaly tradition. The doctoral thesis has five chapters. First four chapters interpret socratic and platonic motives in Patočka's philosophy in chronological order (Patočka's philosophy in the thierties; philosophy of the Eternity and historicity; negative platonism; care of the soul and Europe). Chapter five contains intepretation of main question of doctoral thesis, it is question of unity of "platonic motive" in Patočka's philosophy. This question proceeds in three interpretative steps. In the first interpretative step are Patočka's all socratic and platonic motives reduced to three leading thoughts, that represent "platonic motive" as such: thoughts chōrismos, transendence and care of the soul. In second interpretative step the opposition "givenness- freedom" is established as a common core of the three thoughts. The...

Mit der Behauptung, dass seine eigene Philosophie als »umgedrehter Platonismus« verstanden werden soll, stellt Nietzsche seine Beziehung zum platonischen System dar. Dieses Forschungsprojekt sucht nach einer neuen Variation dieser Darstellung, um die philosophischen Analogien beider Autoren aufzuspüren. Das erste Kapitel beschäftigt sich mit einer Erläuterung des Begriffes „umgedrehter Platonismus“, womit die Differenz zwischen diesen beiden Systemen definiert wird. Diese Diskrepanz ist spürbar in vier verschiedene Bereichen: metaphysisch, axiologisch, gnoseologisch und ästhetisch. Das zweite Kapitel behandelt die Rolle des Apollinischen und des Dionysischen in der nietzscheschen Theorie. Die beiden Konzepte werden mit dem des platonischen Eros verglichen, da diese es dem Menschen ermöglichen, die sinnliche Welt zu verlassen und eine Ur-Realität kennenzulernen. Das dritte Kapitel analysiert die Verurteilung der Kunst in Platon’s „Staat“. Der griechische Philosoph strebt die wahre Kenntnis an und verbindet seine ästhetischen Überlegungen mit der Idee der Wahrheit. Nietzsche bearbeitet diese Verbindung zwischen Ästhetik und Erkenntnistheorie unter dem Begriff »amor fati«. Das vierte Kapitel ist der Physiologie der Liebe gewidmet. Nietzsche verwandelt der Erkenntnisprozess in eine leidenschaftliche Liebe. Die Erkenntnis nimmt die Form einer Passion an und kristallisiert sich allmählich und nach einem langen Prozess mit Höhen und Tiefen in »amor fati«. »Amor fati« schafft eine Ästhetisierung der Erkenntnis und Epistemologiesierung der Ästhetik. Somit liegt Nietzsches Erkenntnistheorie parallel zu jener Platons. / By claiming that his philosophy should be understood as “inverted Platonism” Nietzsche defined his relationship to the Platonic system. This research project aims to articulate a new understanding of this relationship by analyzing philosophical similarities between the two authors'' respective philosophies. The first chapter is dedicated to the explanation of the term “inverted Platonism” and articulates the differences between Plato''s and Nietzsche''s systems. These discrepancies are manifested in four main areas: the metaphysical, the axiological, the gnosiological and the aesthetic. The second chapter deals with the roles of the Apollonian and the Dionysian in Nietzschean theory. Both concepts are compared with the Platonic Eros, as they invite man to abandon the sensual world and instead to commune with the very origin of reality. The third chapter analyzes Plato´s denunciation of art in “The Republic”. The Greek philosopher seeks true knowledge and connects his aesthetic concerns with the idea of Truth. Nietzsche refers to the cynosure between aesthetics and cognitive theory as “amor fati”. The fourth chapter is dedicated to the physiology of love. Nietzsche transforms the cognitive process into a passionate love. Cognition assumes the shape of passion, slowly crystallizing over time, with many twists and turns, into “amor fati”. “Amor fati” aestheticizes cognition and epistemologizes aesthetics. Therefore Nietzsche''s cognitive theory is actually equivalent to that of Plato.