Über den Gelehrten als Erzieher der Menschheit. Fichte im Kontext der Bildungsdiskurse bei Kant und Schiller

2020 ◽  
Vol 48 ◽  
pp. 261-276
Author(s):  
Sebastian Schwenzfeuer ◽  
Keyword(s):  
Social Theory ◽  
Critical Evaluation ◽  
Division Of Labour ◽  
Aesthetic Education ◽  
Practical Philosophy ◽  
Human Being ◽  
Specialized Education ◽  
The Aesthetic

The paper deals with Fichte’s concept of education in his popular Jena Lectures Concerning the Scholar’s Vocation. There, Fichte thinks the scholar as the educator of mankind. The aim is to show that the concept of being human, as interpreted by practical philosophy, can, in Fichte’s viewpoint, only find its realization in a society based on division of labour, as a place of reciprocal perfection. His social theory is markedly contrary to Schiller’s critical evaluation of this division of labour as fragmentation and one-sidedness of humanity in his Letters on the Aesthetic Education of Mankind published in 1795. Starting from the Kantian premise of human being as a project, that is as an object of practical philosophy and education, Fichte and Schiller both articulate its consequences in opposite directions: Fichte in the form of the scholar as the expression of a specialized education, Schiller in the form of the artist as the expression of an all-round and harmonic education.Der Beitrag behandelt Fichtes Begriff der Erziehung in seinen bekannten Jenenser Vorlesungen über die Bestimmung des Gelehrten. Dort bestimmt Fichte den Gelehrten als Erzieher der Menschheit. Ziel ist es, zu zeigen, dass der praktizistisch gedeutete Begriff des Menschseins seine Realisation nach Fichtes Auffassung nur in einer arbeitsteiligen Gesellschaft als Ort wechselseitiger Vervollkommnung finden kann. Seine Gesellschaftstheorie steht damit in deutlichem Kontrast zu Schillers kritischer Bewertung dieser Arbeitsteiligkeit als Fragmentierung und Vereinseitigung des Menschseins in den 1795 erschienenen Briefen über die ästhetische Erziehung des Menschen. Ausgehend von der kantischen Pramisse des Menscheins als Projekt, d.h. als Gegenstand von praktischer Philosophie und Erziehung, artikulieren Fichte und Schiller deren Konsequenzen gegensätzlich: Fichte in der Gestalt des Gelehrten als Ausdruck einer spezialisierten Bildung, Schiller in der Gestalt des Kunstlers als dem Ausdruck einer allseitigen und harmonischen Bildung.

scholarly journals SOCIAL-PHILOSOPHICAL AND FUNCTIONAL ANALYSIS OF AESTHETIC CULTURE

2020 ◽  
pp. 165-167
Author(s):  
Arzimatova Inoyatxon Madumarovna ◽  
Mo’minov Jahongir Madaminovich
Keyword(s):  
Functional Analysis ◽  
Key Words ◽  
Aesthetic Education ◽  
Human Being ◽  
Aesthetic Consciousness ◽  
The Aesthetic

In this article the aesthetic culture is analysed socio-philosophically. The author has shown that aesthetic culture resides in the human being and that is activities enter humanity as a spirit. Furthermore, it also analyses art and its functions, which are one of the key parts of society’s artistic culture. KEY WORDS: aesthetic culture, art, aesthetic education, music, creativity, aesthetic consciousness, ideal, artistic need.

Schiller, Johann Christoph Friedrich (1759–1805)

2018 ◽  
Author(s):  
T.J. Reed
Keyword(s):  
Eighteenth Century ◽  
Social Function ◽  
Aesthetic Education ◽  
Human Being ◽  
Deep Roots ◽  
The People ◽  
The Common ◽  
The Aesthetic ◽  
The One ◽  
Reign Of Terror

Schiller was an artist first – a major poet and the leading dramatist of eighteenth-century Germany – and an aesthetician second. At the height of his involvement in aesthetics, he calls the philosopher ‘a caricature’ beside ‘the poet, the only true human being’. But reflection had deep roots in his nature, to the point where he felt it inhibited his creativity, yet would also have to be the means to restore it. He eventually came to terms with this paradox by devising a typology of ‘naïve’ and ‘reflective’ artists that explained his problem – and incidentally the evolution of modern European literature (On Naïve and Reflective Poetry, 1796). Schiller was also driven by a passionate belief in the humanizing and social function of art. His early speech The Effect of Theatre on the People (1784; later title The Stage considered as a Moral Institution) celebrated the one meeting-place where our full humanity could be restored. In the mature essays of the 1790s, an immensely more complex argument cannot hide the ultimate simplicity of his faith in art, even and especially in the midst of historical crisis: his culminating statement on beauty, On the Aesthetic Education of Man (1795) is at the same time a considered response to events in France, where a ‘rational’ Revolution had turned into a Reign of Terror. Schiller proposes an education for humane balance as the only sufficiently radical answer to the violent excesses of impulse, and argues that art is its only possible agent. Schiller’s ideas are imaginative, generous and intuitively appealing as an account of what art is and might do. With the authority of his poetic standing and the high eloquence of his prose, they are powerful cultural criticism. Arguably they could have been more effective still and less vulnerable if he had not tried to make them something else by giving them a systematic quasi-Kantian form, as a result of which philosophical commentators have often patronized him while the Common Reader has been scared off.

Schopenhauer and the Paradox of the Sublime

2020 ◽  
pp. 237-255
Author(s):  
Bart Vandenabeele
Keyword(s):  
Aesthetic Experience ◽  
Human Being ◽  
Aesthetic Object ◽  
Human Reason ◽  
The Sublime ◽  
The World ◽  
The Aesthetic

Schopenhauer explores the paradoxical nature of the aesthetic experience of the sublime in a richer way than his predecessors did by rightfully emphasizing the prominent role of the aesthetic object and the ultimately affirmative character of the pleasurable experience it offers. Unlike Kant, Schopenhauer’s doctrine of the sublime does not appeal to the superiority of human reason over nature but affirms the ultimately “superhuman” unity of the world, of which the human being is merely a puny fragment. The author focuses on Schopenhauer’s treatment of the experience of the sublime in nature and argues that Schopenhauer makes two distinct attempts to resolve the paradox of the sublime and that Schopenhauer’s second attempt, which has been neglected in the literature, establishes the sublime as a viable aesthetic concept with profound significance.

5. The futures of comparative literature

2018 ◽  
pp. 113-122
Author(s):  
Ben Hutchinson
Keyword(s):  
Comparative Literature ◽  
Vital Role ◽  
Aesthetic Education ◽  
Literary Studies ◽  
Life Of The Mind ◽  
The Aesthetic ◽  
The Mind ◽  
Forms Of Knowledge

Comparative literature is both central and marginal to literary studies: central because it draws on almost every discipline in the Humanities; marginal because it is not tied to any single tradition, risking being ignored by all of them. For all its past struggles and present debates, comparative literature has an increasingly central role to play in the Humanities’ future. ‘The futures of comparative literature’ explains that in this age of specialists, generalists continue to play a vital role in shaping and supporting the life of the mind. International, interdisciplinary forms of knowledge remain the very essence of modernity. Now more than ever, the aesthetic education of comparative literature is indispensable.

Schiller on Freedom and Aesthetic Value: Part II

2020 ◽  
Author(s):  
Samantha Matherne ◽  
Nick Riggle
Keyword(s):  
Aesthetic Education ◽  
Political Freedom ◽  
Friedrich Schiller ◽  
Individual Freedom ◽  
Aesthetic Value ◽  
Ways Of Thinking ◽  
Way Of Thinking ◽  
Aesthetic Engagement ◽  
The Aesthetic

Abstract In his Letters on the Aesthetic Education of Man, Friedrich Schiller draws a striking connection between aesthetic value and individual and political freedom, claiming that, ‘it is only through beauty that man makes his way to freedom’. However, contemporary ways of thinking about freedom and aesthetic value make it difficult to see what the connection could be. Through a careful reconstruction of the Letters, we argue that Schiller’s theory of aesthetic value serves as the key to understanding not only his view of aesthetic engagement, but also his distinctive account of individual and political freedom. Whereas in Part I, we developed a reconstruction of Schiller's view that aesthetic value is the only path to individual freedom, in Part II we analyze how Schiller connects aesthetic value to political freedom. In the end, we show that Schiller defends a non-hedonic, action-oriented, communitarian theory of aesthetic value and a theory of freedom that makes the aesthetic not just supererogatory but fundamental for any fully autonomous life. Although we have lost touch with this way of thinking about aesthetic value and freedom, we submit that it is illuminating for contemporary thinking about both.

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