A study of the historical development of philosophy both requires and stimulates intellectual detachment. The person who limits himself to the present can easily fall a prey to passing fashions; he becomes a slave of the latest -ism. Intellectually rootless and inexperienced, he succombs to something that may exercise considerable attraction at this particular moment, but that soon withers and passes. For example, Ernst Haeckel's theories once exercised an enormous fascination on all sorts of people; they were even hailed as the definitive word in philosophy. Nowadays they are more likely to cause amusement than anything else. The same may be said of Nietzsche's philosophy, or materialism, or vitalism, or idealism.
After emigrating from Germany to Michigan at age seven, Johannes Strieter (1829–1920) served as a confessional Lutheran pastor in Ohio, Wisconsin, Illinois, and Indiana amid almost unbelievable hardships. Though not a well-known person himself, his life’s path intersected with that of numerous distinguished persons—August Crämer, Friedrich Wyneken, J. C. W. Lindemann, C. F. W. Walther, and John C. Pritzlaff, just to name a handful. Through his recollections, we also encounter firsthand the Ojibwa; the Civil War; the establishment and founding of roads, cities, churches, and schools; and we travel by sea, lake, river, canal, railroad, horseback, buggy, stagecoach, and on foot. We accompany him as he nearly kills his sister; is spared in a terrible accident; falls in love; navigates difficult pastoral situations and decisions; gets drafted into the Union Army; buries some of his children; ministers to the troubled, misguided, sick, and dying; and finally retires to Michigan on account of deafness. Translated afresh from Strieter’s original manuscript and presented with twelve appendices to supplement his autobiography, Sacred Storytelling is a treasure trove of adventure, perspective, entertainment, courage, and conviction.
This book proposes a new approach to the study of ancient Greek and Mesopotamian literature. Ranging from Homer and Gilgamesh to Herodotus and the Babylonian-Greek author Berossos, it paints a picture of two literary cultures that, over the course of time, became profoundly entwined. Along the way, the book addresses many questions that are of interest to the student of the ancient world: how did the literature of Greece relate to that of its eastern neighbours? What did ancient readers from different cultures think it meant to be human? Who invented the writing of universal history as we know it? How did the Greeks come to divide the world into Greeks and 'barbarians', and what happened when they came to live alongside those 'barbarians' after the conquests of Alexander the Great? In addressing these questions, the book draws on cutting-edge research in comparative literature, postcolonial studies and archive theory.
First published in English in 1976, Hirschberger's A Short History of Western Philosophy is a condensed history of philosophy from the Pre-Socratics through to the 1960s. This new edition follows the division of the original text into four parts: AncientPhilosophy, Medieval Philosophy, Modern Philosophy (17th and 18th century), and 19th and 20th century Philosophy. The new version contains a new preface and introduction, and a new fifth part on Analytical Philosophy in the 19th and 20th century period by the editor Clare Hay. Hirschberger writes from a moral/theological perspective and dismisses Analytical Philosophy as failing to cast light on the human condition. Clare Hay helps the reader to further analyse Hirschberger's writings and highlights the importance of Analytical Philosophy as the starting point for the development of computing and artificial intelligence. Artificial Intelligence has opened new lines of thought and raised new moral questions still to be discussed in this so-called non-ideological age.
A study of the historical development of philosophy both requires and stimulates intellectual detachment. The person who limits himself to the present can easily fall a prey to passing fashions; he becomes a slave of the latest -ism. Intellectually rootless and inexperienced, he succombs to something that may exercise considerable attraction at this particular moment, but that soon withers and passes. For example, Ernst Haeckel's theories once exercised an enormous fascination on all sorts of people; they were even hailed as the definitive word in philosophy. Nowadays they are more likely to cause amusement than anything else. The same may be said of Nietzsche's philosophy, or materialism, or vitalism, or idealism.
This will help us customize your experience to showcase the most relevant content to your age group
Please select from below
Login
Not registered?
Sign up
Already registered?
Success – Your message will goes here
We'd love to hear from you!
Thank you for visiting our website. Would you like to provide feedback on how we could improve your experience?
This site does not use any third party cookies with one exception — it uses cookies from Google to deliver its services and to analyze traffic.Learn More.