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Lebensphilosophie
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Lebensphilosophie
Lebensphilosophie (German: [ˈleːbm̩s.filozoˌfiː]; meaning "philosophy of life") was a dominant philosophical movement of German-speaking countries in the late 19th and early 20th centuries, which had developed out of German Romanticism. Lebensphilosophie emphasised the meaning, value and purpose of life as the foremost focus of philosophy.
Its central theme was that an understanding of life can only be apprehended by life itself, and from within itself. Drawing on the critiques of epistemology offered by Schopenhauer and Nietzsche, notable ideas of the movement have been seen as precursors to both Husserlian phenomenology and Heideggerian existential phenomenology.
Lebensphilosophie criticised both mechanistic and materialist approaches to science and philosophy and as such has also been referred to as the German vitalist movement, though its relationship to biological vitalism is questionable. Vitality in this sense is instead understood as part of a biocentric distinction between life-affirming and life-denying principles.
While often rejected by academic philosophers, it had strong repercussions in the arts.
This philosophy pays special attention to life as a whole, which can only be understood from within. The movement can be regarded as a rejection of Kantian abstract philosophy or scientific reductionism of positivism.
Inspired by the critique of rationalism in the works of Arthur Schopenhauer, Søren Kierkegaard[according to whom?], and Friedrich Nietzsche, Lebensphilosophie emerged in 19th-century Germany as a reaction to the Age of Enlightenment, rise of positivism and the theoretical focus prominent in much of post-Kantian philosophy. As such, Lebensphilosophie is defined as form of irrationalism, as well as a form of Counter-Enlightenment. Twentieth-century forms of Lebensphilosophie can be identified with a critical stress on norms and conventions.
The first elements of a Lebensphilosophie are found in the context of early German Romanticism which conceived existence as a continuous tension of "the finite towards the infinite", an aspiration that was always disappointed and generated either a withdrawal into oneself and detachment with an attitude of pessimistic renunciation, or on the contrary exaltation of the instinctive spirit or vital impulse of the human being, a struggle for existence or a religious acceptance of the destiny of man entrusted to divine providence.
Wilhelm Dilthey was the first to seek to account for a "pre-theoretical cohesion of living", by taking the phenomenological turn and relying on the historical experience of life, by highlighting relationships specific to life (Lebensbezüge), that Martin Heidegger would later consider both as a fundamental step, but also insufficiently radical. The Lebensphilosophie movement bore indirect relation to the subjectivist philosophy of vitalism developed by Henri Bergson, which lent importance to immediacy of experience.
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Lebensphilosophie
Lebensphilosophie (German: [ˈleːbm̩s.filozoˌfiː]; meaning "philosophy of life") was a dominant philosophical movement of German-speaking countries in the late 19th and early 20th centuries, which had developed out of German Romanticism. Lebensphilosophie emphasised the meaning, value and purpose of life as the foremost focus of philosophy.
Its central theme was that an understanding of life can only be apprehended by life itself, and from within itself. Drawing on the critiques of epistemology offered by Schopenhauer and Nietzsche, notable ideas of the movement have been seen as precursors to both Husserlian phenomenology and Heideggerian existential phenomenology.
Lebensphilosophie criticised both mechanistic and materialist approaches to science and philosophy and as such has also been referred to as the German vitalist movement, though its relationship to biological vitalism is questionable. Vitality in this sense is instead understood as part of a biocentric distinction between life-affirming and life-denying principles.
While often rejected by academic philosophers, it had strong repercussions in the arts.
This philosophy pays special attention to life as a whole, which can only be understood from within. The movement can be regarded as a rejection of Kantian abstract philosophy or scientific reductionism of positivism.
Inspired by the critique of rationalism in the works of Arthur Schopenhauer, Søren Kierkegaard[according to whom?], and Friedrich Nietzsche, Lebensphilosophie emerged in 19th-century Germany as a reaction to the Age of Enlightenment, rise of positivism and the theoretical focus prominent in much of post-Kantian philosophy. As such, Lebensphilosophie is defined as form of irrationalism, as well as a form of Counter-Enlightenment. Twentieth-century forms of Lebensphilosophie can be identified with a critical stress on norms and conventions.
The first elements of a Lebensphilosophie are found in the context of early German Romanticism which conceived existence as a continuous tension of "the finite towards the infinite", an aspiration that was always disappointed and generated either a withdrawal into oneself and detachment with an attitude of pessimistic renunciation, or on the contrary exaltation of the instinctive spirit or vital impulse of the human being, a struggle for existence or a religious acceptance of the destiny of man entrusted to divine providence.
Wilhelm Dilthey was the first to seek to account for a "pre-theoretical cohesion of living", by taking the phenomenological turn and relying on the historical experience of life, by highlighting relationships specific to life (Lebensbezüge), that Martin Heidegger would later consider both as a fundamental step, but also insufficiently radical. The Lebensphilosophie movement bore indirect relation to the subjectivist philosophy of vitalism developed by Henri Bergson, which lent importance to immediacy of experience.
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