– See more pictures below! –

You are bidding on one Study book (Department first Medicine, then philosophy) the Free University of Berlin, guided 1959-1962.

With numerous Signatures of the professors.

Overtwo semesters of medical studies (WS 1959/60 and WS 1960/61; a semester of leave in between) and two semesters of philosophy studies (Summer semester 1961 and winter semester 1961/62).

Issued for the student Edgar M. (* 1931) from Opole, who had been studying medicine since 1954. -- Name, birthday and student number were only censored in the photos.

The following lecturers signed their own signatures:

From the field of medicine:

-Radiologist and radiation therapist Heinz Oeser (1910-1995)

-Doctor and hygienist Bernhard Schmidt (1906-2003)

Besides:Holldack, Lax (gynecologist), Neurosurgeon Helmut Penzholz (1913-1985) and Pezold (pathologist).

From the Department of Philosophy:

-PhilosopherDieter Henrich (1927-2022)

-Philosopher and writer Katharina Kanthack (1901-1986): 3 seminars

-PhilosopherMichael Landman (1913-1984)

-Philosopher and sociologist Hans Joachim Lieber (1923-2012)

-philosopherWilhelm Weischedel (1905-1975): 2 seminars.

Condition:paper browned and slightly stained; wrapped in plastic wrap. Please Please also note the pictures at the end of the item description!

About Henrich, Kanthack, Landmann, Lieber, Oeser, Schmidt and Weischedel:

Dieter Henrich (*5. January 1927 in Marburg; † 17. December 2022 in Munich) was a German philosopher. In particular, his extensive studies of German idealism and his systematic analyzes of subjectivity have shaped philosophical debates in Germany. A number of his well over two hundred publications have been translated into other languages.

Life: After graduating from the Philippinum humanistic high school in Marburg in 1946, he studied philosophy, history and sociology in Marburg, Frankfurt and Heidelberg from 1946 to 1950. In 1950 he received his doctorate from Hans-Georg Gadamer at the Ruprecht-Karls University of Heidelberg with a thesis on The Unity of Max Weber's Doctrine of Science. phil. doctorate, which was published in 1952. In Heidelberg he headed the Collegium Academicum.

Henrich's habilitation took place in 1956 with the text Self-Confidence and Morality. He then taught at various universities. In 1960 he became a full professor in Berlin, and then in Heidelberg in 1965. In 1968 he was offered a professorship at Columbia University, which he declined. Instead, he accepted permanent visiting professorships in the USA: from 1968 to 1972 at Columbia University and from 1973 to 1986 at Harvard University. He also held visiting professorships at the University of Tokyo, University of Michigan and Yale University. During his years in the United States he came into close contact with many outstanding analytical philosophers such as Roderick M. Chisholm (whom he later invited to Heidelberg), Willard van Orman Quine, Hilary Putnam and Donald Davidson. In 1981 he accepted an appointment at the Ludwig Maximilians University in Munich, where he was full professor of philosophy until his retirement in 1994. In 1984 he was elected as a full member of the Bavarian Academy of Sciences, where in 1987 he was put in charge of the commission for the publication of the writings of Friedrich Heinrich Jacobi.

After his retirement from the LMU in 1994, he continued to head the Classical German Philosophy Research Center. Since 1997 he has been an honorary professor at the Humboldt University in Berlin. In addition, Henrich was, among other things, an honorary member of the American Academy of Arts and Sciences since 1993 and a member of the Comité directeur of the International Society for Philosophy since 1969. From 1970 he was president of the International Hegel Association.

Work: While Henrich dealt with Max Weber's theory of science and value theory in his dissertation, he then concentrated primarily on researching the philosophy of German idealism. The central figures in his historical analyzes were Immanuel Kant, Johann Gottlieb Fichte, Friedrich Wilhelm Joseph Schelling, Georg Wilhelm Friedrich Hegel and Friedrich Hölderlin. Henrich's historical interest was always linked to a systematic interest in the question of the possibility of metaphysics as a main philosophical discipline. As part of his examination of the philosophy of German idealism, he developed his own approaches to the phenomenon of self-confidence, the absolute, questions of ethics and the theory of art.

Henrich also regularly commented on current political issues. After the fall of the Berlin Wall, he dealt with the problem of German identity with the essays One Republic of Germany (1990) and After the End of Division (1993) and promoted unity.

Philosophy of self-consciousness: The central theme in Henrich's work is the exploration of the phenomenon of self-consciousness. With his programmatic philosophical work, together with his students Manfred Frank, Konrad Cramer and Ulrich Pothast, he founded the so-called “Heidelberg School” of self-confidence, which Ernst Stimmehat called.

Criticism of the existing self-confidence theories: Henrich distinguishes between egological and non-egological self-confidence theories. The egological theories explain self-consciousness as a product or as a result of the reflections of an ego. Henrich counts among its representatives the followers of the classical “reflection model”: Descartes, Locke, Leibniz, Hume, Rousseau and Hegel, but also Fichte, who developed what Henrich called the “production model” of self-consciousness. Non-egological theories, on the other hand, conceptualize self-consciousness as a subjectless phenomenon. Henrich includes the phenomenological theories of Brentano, Schmalenbach and Sartre.

Criticism of egological theories

Reflection model: In his treatise Fichte's Original Insight, originally published in 1966 in a commemorative publication for Wolfgang Cramer, Henrich deals for the first time in detail with the problem of self-consciousness. His starting point is Fichte's criticism of the classical model of reflection, which he largely agrees with. For Henrich, Fichte is the first philosopher who made the structure of self-consciousness the subject of his philosophical reflection. The reflection model explains self-consciousness as the result of a reflexive act based on a subject-object relationship. But in order to turn back on itself, the self must know what it is referring to. It must therefore already have self-knowledge and therefore self-confidence if it wants to behave reflexively. This means that the reflection model - according to Fichte and with him Henrich - gets into a “circle”. Not only does this not explain self-consciousness, but “there is therefore no consciousness at all.”

Production model: According to Henrich, Fichte's counter-concept to the reflection model is based on an act of positing by the I, whereby the opposite, the non-I, is posited and the I has knowledge of itself or who has self-confidence. Henrich therefore calls Fichte's model a “theory of knowledge as production”. However, the justification of self-consciousness through the act of positing an already existing self is also circular. The knowledge of itself that the ego receives through its act of positing either implies that the ego either already presupposes knowledge of itself in order to be able to identify with itself, or that no identification occurs if such knowledge does not yet exist .

Criticism of non-egological theories: According to Henrich, non-egological theories view self-consciousness as a subjectless phenomenon. They assume that self-confidence exists without the presence of an ego or subject comes into being. Consciousness is conceived as “a relation of individual content or data to itself”. Self-consciousness arises without the reflexive attention of an ego, as an objective process of individual elements of consciousness. Henrich criticizes the non-egological theories because they ultimately cannot explain the facts of consciousness. In consciousness there is always an actor whose activity creates self-consciousness: “Consciousness is always the awareness of a relation between different circumstances. Without one distinguishing itself from the other, consciousness effectively never occurs. This constitutes its synthetic structure, which was exploited theoretically primarily by Kant.”

Developing your own theory of self-awareness

Relationship-Free Self-Confidence: In his 1970 essay Self-Confidence. In a critical introduction to a theory, Henrich develops the model of a relationship-free self-consciousness against traditional concepts. It is based on daily experience with the phenomenon of self-confidence, in which it only appears through its effects. Self-consciousness cannot be experienced in itself, since it is not an isolated phenomenon, but only through another state of affairs made possible by self-consciousness. According to Henrich, self-consciousness is pre-reflective because it is already there before every act of reflection. It is at the same time the prerequisite for all our theoretical and practical activities. Henrich emphasizes the aspect of immediate familiarity with our self-confidence. This surpasses the familiarity we have with Allen other facts: “Familiarity with consciousness cannot be understood at all as the result of a company. It already exists when consciousness occurs. And no one will say that he has tried to become conscious in a way in which he can strive for introspection, reflection and observation. Since self-confidence is always and immediately present, for Henrich it has an “ego-less” character. It is “anonymous and in no way the property or achievement of the self.” However, self-consciousness always implicitly belongs to an ego and can be explained by it in order to form an objective experience.

Consciousness, self-being, reflexive knowledge: In his long-unpublished text Self-Being and Consciousness[ from 1971, Henrich once again corrects his concept of self-consciousness. In it he explains the emergence of self-consciousness as the result of objective neuronal processes: “But if, as seems obvious, the brain structure and the structure of consciousness must remain related to one another, then there can no longer be any talk of a self or a person that is related to consciousness would exist. The brain has no owner within itself. It works. But it can certainly be said that something happens in its functioning that corresponds to what is called 'consciousness'." Henrich lists three elements of self-confidence: “consciousness”, “selfhood” and “formal self-reference in knowledge”. Although these three elements are fundamentally separate, they work together in a process. Henrich understands consciousness as an ego-less “space” “in which something appears”. Activities then take place in consciousness that can express themselves as events, event complexes or processes. These activities lead to a fundamental change in consciousness: the pre-reflective and anonymous consciousness becomes a reflexive consciousness. Henrich calls this articulating activity “selfhood.” Henrich establishes the relationship between consciousness and selfhood through a third element of self-consciousness, which consists in the formal self-relationship in knowledge. Ultimately, we can no longer “explain” this self-relationship; it remains obscure for Henrich. He later emphasizes this aspect again in his essay Darkness and Assurance, in which he explicitly emphasizes the impossibility of understanding the basic structure of self-consciousness: “We know with complete, insurmountable clarity THAT we are, and in a sense that can be defined more precisely would also be WHO we are. But we know nothing about the origin and inner possibility of such knowledge, i.e. nothing about any functions through which such self-knowledge develops. The conditions and the manner in which self-relationship occurs are simply obscure within the basic relationship.” Henrich sees similarities between his ideas and the philosophy of the East.

Being as the basis of self-consciousness: In order to find a philosophical justification for the immediacy and unthinkability of self-consciousness, Henrich first turns to the philosophy of the East and mysticism. With mysticism it is possible to “gain a description of the world as a whole”. His further interest is not in mysticism, but in Hölderlin's philosophy. The starting point is a two-page note from Hölderlin entitled Judgment and Being. Henrich agrees with Hölderlin's view that consciousness must be preceded by a reason that does not itself have the constitution of consciousness. For Henrich, following Hölderlin, self-consciousness has the structure that an ego subject relates to an ego object. In this difference, self-consciousness remains identical to itself. The identity and the difference between I-subject and I-object must be thought of as a “product of the division of a previous unity”. For Hölderlin and Henrich, this unity is being. Being is itself unthinkable as the ground of self-consciousness and thought. It manifests itself in self-consciousness, but is itself egoless and does not presuppose a subject.

All-unity ontology: Henrich now develops an “all-unity ontology” from his new approach to being as the origin of self-consciousness. This is intended to describe reality as a whole from a comprehensive perspective. According to Henrich, the need for this comes from the very nature of the human being. People want to assure themselves of what cannot be achieved within their everyday, reduced experiences. We cannot avoid “thinking of the world as a whole and using this thought to understand the reality we are familiar with”[. The unity of the world is intertwined with our conscious self-relationship. The subject functions as “the center of all attribution in general, both to the person and to any other individual in the world”. The goal of the All-Unity Ontology is to lead a conscious life, that is, not to give in to the drives that currently dominate and the imperatives of everyday life.

Works on the history of philosophy

Constellation research: In his historical works on the philosophy of German Idealism, Henrich uses the method of “constellation research”. He is not primarily concerned with the development of the thoughts of an individual thinker, but rather with the relevant constellations of the intellectual space in which the philosophical thoughts arose. In addition to the philosophical works of the people examined, he also takes into account their letters and the discussions and conversations that took place in their environment. Henrich distinguishes between two types of constellations: “on the one hand, the constellation between the concepts and system formations of the major theories and, on the other hand, the constellations of the philosophical conversation, which are important for the development of the systems according to Kant and Fichte and probably also for Fichte's own path in Jena and “had a not-ignorable significance beyond Jena”. One of the most important results of this research is the discovery of Hölderlin's role in the development of post-Kantian philosophy.

Foundations from the Ego: In Kant's year 2004, Henrich published his major historical work Foundations from the Ego, in which he reconstructed the genesis of German idealism. The work is the result of decades of research into the papers he discovered by the Tübingen Kantian Immanuel Carl Diez. Henrich's key question is how it came about that a new philosophical movement was able to form shortly after the publication of Kant's major works. He examines the role of a number of important but lesser-known figures who preceded actual idealism: Johann Benjamin Erhard, Friedrich Gottlieb Süskind, Friedrich Immanuel Niethammer and, above all, Immanuel Carl Diez, who counted Hölderlin and Hegel among his listeners at the Tübingen monastery .

Works in the making: In Works in the making (2011), Henrich examines the emergence of philosophical concepts. His aim is to work out the essential features of the development of “major works” of philosophy. According to Henrich, these must meet the following criteria:

They have their origin in a sudden, once-in-a-lifetime philosophical insight.

The philosophical insight results in a “philosophical conception” that is relevant for the author's further life.

The conception is based on a design plan (e.g. as a trial in Kant's Critique of Pure Reason).

The work changes “the horizons of thought” in its time and beyond.

Henrich cites Descartes' Meditations, Spinoza's Ethics, Kant's Critique of Pure Reason, Hegel's Phenomenology of Spirit, Hobbes' Leviathan, Heidegger's Being and Time and Wittgenstein's Philosophical Investigations as examples of such “major works”. Philosophical insights are preceded by the experience of a deficit and sustained reflection on it. The insight gained must then prove itself and be subjected to a process of sustained justification if it wants to go beyond the status of what Henrich calls “secondary philosophy”. According to Henrich, philosophical insights usually come about “in the younger years of life”. Once you have won it, you usually lose your openness to new discoveries; the same clarity can “hardly ever be regained”. Philosophers usually need an “opponent” to develop their ideas, because no great philosophical work is so easily “won out of one’s head.”

Reception: Henrich is considered the main representative of today's self-consciousness renaissance in both the English-speaking and continental traditions.[ Dan Zahavi characterized Henrich's contribution to the clarification of self-consciousness as one of the most important in modern German philosophy. With his work on the problem of self-consciousness, Henrich also influenced representatives of language-analytic philosophy such as Hector-Neri Castañeda and Roderick M. Chisholm. He made a significant contribution to bringing together Anglo-American analytical philosophy and continental philosophy. His work provided the impetus for an examination of the phenomenon of self-consciousness in the philosophy of mind.

Henrich's concept of self-consciousness was taken up and further developed by his successors and younger self-consciousness theorists such as Ulrich Pothast, Manfred Frank and Saskia Wendel. In his work Self-Confidence and Self-Determination, Ernst Stimmehat, on the other hand, criticized Henrich's conception of self-confidence. Jürgen Habermas accused Henrich of a conservative “return to metaphysics”.

In terms of the history of philosophy, Henrich's important role in the rediscovery of the philosophical relevance of the era of German idealism, especially Fichte's philosophy, was emphasized.

Memberships and offices

1971: Full member of the Heidelberg Academy of Sciences

1984: Senator of the University of Munich

1984: Full member of the Bavarian Academy of Sciences

1989: Member of the Academia Europaea

1993: Honorary Foreign Member of the American Academy of Arts and Sciences

1998: Full member of the Académie Internationale de Philosophy de l'Art

honors and awards

1995: Friedrich Hölderlin Prize from the University and the University City of Tübingen

1999: Honorary doctorate in theology from the Westphalian Wilhelms University in Münster

2003: Hegel Prize of the City of Stuttgart

2002: Honorary doctorate in theology from the Philipps University of Marburg

2004: International Kant Prize from the Zeit Foundation

2005: Honorary doctorate in philosophy from the University of Jena

2006: German Language Prize

2006: Bavarian Maximilian Order for Science and Art

2008: Dr. Leopold Lucas Prize from the University of Tübingen

2008: Kuno Fischer Prize from the University of Heidelberg

Fonts

The unity of Max Weber's scientific theory, Tübingen 1952.

Self-confidence and morality. Habilitation thesis (typewriter script), Heidelberg 1956.

The ontological proof of God, Tübingen 1960.

Fichte's original insight, Klostermann, Frankfurt am Main 1967.

Hegel in context. Frankfurt: Suhrkamp, ​​1971.

Identity and Objectivity, Heidelberg 1976.

Escape lines. Philosophical Essays. Frankfurt am Main 1982.

Self-relations. Thoughts and interpretations on the foundations of classical German philosophy. Stuttgart 1982.

as editor with Wolfgang Iser: Functions of the fictional. Munich 1983.

The walk of memory. Observations on Hölderlin's poem. Stuttgart 1986.

Ethics for nuclear peace. Frankfurt am Main: Suhrkamp, ​​1990. ISBN 3-518-58017-5.

Constellations. Problems and debates at the origin of idealist philosophy (1789–1795). Stuttgart: Klett-Cotta, 1991. ISBN 3-608-91360-2.

The reason in consciousness. Investigations into Hölderlin's thinking (1794/95). Stuttgart: Klett-Cotta, 1992. ISBN 3-608-91613-X (2. exp. ed. 2004).

Conscious life. Investigations into the relationship between subjectivity and metaphysics, Reclam, Stuttgart 1999.

Essay on art and life. Subjectivity - understanding the world - art. Munich: Carl Hanser, 2001. ISBN 3-446-19857-1.

Fixed points. Treatises and essays on the theory of art. Frankfurt: Suhrkamp, ​​2003. ISBN 3-518-29210-2.

Foundation from the ego. Investigations into the prehistory of idealism. Tübingen – Jena 1790–1794. Frankfurt: Suhrkamp, ​​2004. ISBN 3-518-58384-0.

Philosophy in the process of culture. Frankfurt: Suhrkamp, ​​2006. ISBN 978-3-518-29412-3.

Thinking and being yourself. Lectures on subjectivity. Frankfurt: Suhrkamp, ​​2007. ISBN 978-3-518-58481-1.

Finitude and collection of life. Mohr Siebeck 2009, ISBN 978-3-16-149948-7.

Works in the making. On the genesis of philosophical insights, CH Beck: Munich, 2011. ISBN 978-3-406-60655-7.

Mortal thoughts. The philosopher Dieter Henrich in conversation with Alexandru Bulucz, with an afterword by Alexandru Bulucz, Frankfurt am Main (Edition Faust) 2015 (= Insights in Dialogue I). ISBN 978-3-945400-10-4.

To be or nothing. Explorations around Samuel Beckett and Hölderlin, CH Beck: Munich, 2016. ISBN 978-3-406-66324-6.

This me that says a lot. Thinking about Fichte's insight, Klostermann: Frankfurt, 2019. ISBN 978-3-465-04317-1.

Draw into thought. A philosophical autobiography. CH Beck: Munich, 2021. ISBN 978-3-406-75642-9.

Fear is not in love. Philosophical reflections on a sentence by the Evangelist John. Vittorio Klostermann: Frankfurt am Main, 2022. ISBN 978-3-465-03418-6.

Katharina Kanthack (*7. November 1901 in Berlin as Katharina Heufelder; † 26. February 1986 in Marburg) was a German philosopher and writer.

Life: Katharina Kanthack (née Heufelder) was the daughter of a Berlin banker. From 1921 she studied German and art history at the Friedrich Wilhelm University in Berlin and later also philosophy and English. In 1928 she received her doctorate under Max Dessoir with the work The Architectural Space.

Katharina Kanthack completed her habilitation on the topic of psychological causality and its significance for Leibniz's system. After the National Socialist seizure of power, the habilitation process was suspended in 1933.

She married and had two sons.

Through the portrait, i.e. the portrayal of personality, she accessed the work of Gottfried Wilhelm Leibniz, Max Scheler, Martin Heidegger and Nicolai Hartmann and developed her own work through a critical examination of their philosophy. She is generally considered to be a student of Heidegger, as she repeatedly referred to him in her Marburg lectures.

Her habilitation thesis appeared in 1939. It was not until 1950 that Katharina Kanthack received her habilitation through a post-habilitation process at the Free University of Berlin. She was the first woman to complete her habilitation at the Free University of Berlin and received an apl. Prof. for pure philosophy. After retiring in 1967, she gave lectures at the Philipps University in Marburg from 1976 to 1984.

Work on literary aesthetics: In her article on the nature of the novel, Kanthack explains that the entertainment novel is a cultural asset of great importance and offers the opportunity to guide and influence people intellectually. She draws a distinction between the entertainment novel and the real work of art. In doing so, she looks for the criteria of the actual work of art in the field of prose epic. The representation of the three moments of genesis, individualization and development would be fulfilled neither in poetry nor in drama. This is only possible in epic poetry. Epic poetry appears in the form of expression in prose. This creates the novel and the novella. Great works of fiction provided valuable induction points for psychological explanations. She distinguishes between the introspective, transspective and behavioristic modes of representation.

In the essay Idea and Form in the Works of Knut Hamsun, she deals with the two-polar conditions that she sees in the imagination of the creator and the imagination of the reader. She first dissects the ideas in Hamsun's work. The tragic conflict can fundamentally manifest itself in two different people, or it can be distributed in such a way that the individual person is confronted with the mass, for example the family. She sees Hamsun's world of emotions and values ​​in the two essential coordinates of immersion in nature and intellectualism. She recognizes a behavioristic style of representation in Hamsun's works, since it is not the affects as such that are described, but rather affective actions.

In addition to these works on literary aesthetics, she also published her own literary works such as The Sons of Pan, Gaston Remis, On Courage and the illustrated poetry booklet Book of Derailment with miniatures with philosophical undertones.

Philosophical works: In her works about Gottfried Wilhelm Leibniz she deals with metaphysics. It undertakes a systematic presentation and classification of monadology in modern thinking. She sees Leibniz's philosophy as rooted in his own life, his scientific interests and his cosmopolitan meaning in life. In her work, she assigns Leibniz a mediating position between Aristotle's form-matter schema and Immanuel Kant's systemic transformation of the concept of substance into the area of ​​the form-giving categories of the understanding.

With Max Scheler. On the crisis of awe, she undertakes a systematic presentation and discussion of Scheler's thinking and at the same time a culturally critical search for spiritual orientation in post-war Germany.

In Martin Heidegger's Thought and On the Meaning of Self-Knowledge, Katharina Kanthauck deals with metaphysics and designs a philosophy of ethical value. In Nicolai Hartmann and the End of Ontology she critically analyzes epistemology. She sees a dissolution of circular relationships in epistemology in Martin Heidegger's concept of Dasein. In her most important publications from 1958 onwards and in her Marburg lectures, Heidegger's thinking always shows itself as the basis of her philosophy. Kanthack seeks to establish philosophy as an ethos of self- and world-relationship and thereby combine rational reflection and life practice. The foundation of the justification is the ethos. So you can't figure out attitude, you have to decide on attitude.

Important works

The architectural space. 1928

Doctrine of supra-individual consciousness. 1931

Robert F Arnold, Speeches and Studies. In: Journal for aesthetics and general art studies. Volume 29, 1935, pp. 159–160.

Psychological causality and its significance for Leibniz's system. 1939.

Idea and form in the work of Knut Hamsun. In: Journal for aesthetics and general art studies. Volume 33, 1939, pp. 202–225.

On the essence of the novel. In: Journal for aesthetics and general art studies. Volume 34, 1940, pp. 209–239.

The sons of Pan. Carl Schünemann Verlag, Bremen 1941.

Leibniz. A German genius. Minerva Verlag, Berlin 1946.

Max Scheler. On the crisis of awe. Minerva Verlag, Berlin 1948.

About courage. Thoughts and shapes. Cornelsen Verlag, Berlin 1948.

Book of derailment. With drawings by Horst Breitkreuz. Minverva Verlag, Berlin 1948.

Gaston draw. Carl Schünemann Verlag, Bremen 1949.

Tolerance as an educational problem. In: Pedagogical sheets. Volume 4, 1953.

Cognition as formation in Leibniz and Kant. In: Kant studies. Volume 45, 1953/54.

On the meaning of self-knowledge. Walter de Gruyter, Berlin 1958.

The thinking of Martin Heidegger. Walter de Gruyter, Berlin 1959.

Nicolai Hartmann and the end of ontology. Walter de Gruyter, Berlin 1962.

Fear and politics in the light of existential thinking. In: Political Psychology. European Publishing Company, Frankfurt am Main 1966.

The nature of dialectics in the light of Martin Heidegger. In: General Studies. Volume 21, 1968

Michael Landman (*16. December 1913 in Basel; † 25. January 1984 in Haifa) was a Jewish Swiss philosopher. His main interest was philosophical anthropology. He has also become known as a Simmel researcher.

Biography: Michael Landmann was a son of the economist Julius Landmann and the philosopher Edith Landmann. Sa brother is the classical philologist Georg Peter Landmann. His parents were Stefan George's friends and had contact with the George circle.

Because his father worked professionally in Kiel, Landmann attended a high school there from 1927 to 1933. After returning to Switzerland, he studied philosophy, psychology, Greek and German at the University of Basel with Herman Schmalenbach, Paul Häberlin and Walter Muschg; In between, he studied in Paris for a year. In 1939 he received his doctorate with a dissertation on the subject of Socratism as a value ethic. After working as an assistant to Schmalenbach and Karl Jaspers, Landmann completed his habilitation in 1949 with Otto Friedrich Bollnow in Mainz with the thesis Problematics. Ignorance and desire for knowledge in philosophical consciousness. After a short teaching career in Mainz, Michael Landmann was professor of philosophy at the Free University of Berlin from 1951 to 1978. After his retirement, he moved to Haifa in Israel, where he was a visiting professor in 1972/73.

Michael Landmann had been married to the writer and journalist Salcia Landmann, née, since 1939. Pass route. Their son is the lawyer Valentin Landmann.

Works (selection)

Socratism as a value ethic. Submitted as a dissertation to the Faculty of Philosophy and History at the University of Basel to obtain a doctorate. Dissertation publisher Knobel, Dornach (Sol.) 1943.

Problem. Ignorance and desire for knowledge in philosophical consciousness. Vandenhoeck & Ruprecht, Göttingen 1949.

Elenkics and Maieutics. Three treatises on ancient psychology. Bouvier, Bonn 1950.

Knowledge and experience. Phenomenological studies. Walter de Gruyter, Berlin 1951.

spirit and life. Varia Nietzscheana. Bouvier, Bonn 1951.

as Michael Moritz: Atlantisds. Poems. Bloch, Berlin 1952.

The age as fate. The intellectual-historical category of the era. Publishing House for Law and Society, Basel 1956.

The animal in the Jewish instructions. Lambert Schneider, Heidelberg 1959.

Man as creator and creature of culture. Historical and social anthropology, Munich, Basel: E. Reinhardt, 1961.

De homine. Man in the mirror of his thoughts. Orbis academicus 1/9, Karl Alber, Freiburg / Munich 1962.

Plurality and antinomy. Cultural foundations of psychological conflicts. Reinhardt, Munich 1963.

The Absolute Poetry. Essays on philosophical poetics. Klett-Cotta, Stuttgart 1963.

Original image and creative act. On the Platonic-Biblical conversation. Nymphenburger, Munich 1966.

The End of the Individual – Anthropological Sketches. Klett, Stuttgart 1971, ISBN 3-12-905240-2

The pseudo-left's Israel pseudonym. Colloquium, Berlin 1971. New edition with a foreword by Henryk M. Broder and an afterword by Jan Gerber and Anja Worm: ça ira, Freiburg 2013.

Philosophy - its mission and its areas, German Book Association, Berlin Darmstadt Vienna, undated (1972).

Alienating reason. Klett, Stuttgart 1975.

Indictment of reason. Klett, Stuttgart 1976.

Redesign of the Hebrew script. Bouvier, Bonn 1977.

Memories of Stefan George. His friendship with Julius and Edith Landmann. Castrum Peregrini Press, Amsterdam 1980.

Jewish miniatures. Volume 1: Messianic Metaphysics. Volume 2: Israeli polemics and diaries. Bouvier, Bonn 1982.

Philosophical anthropology. Human self-interpretation in history and the present. 5. ed. de Gruyter Berlin et al. 1982.

Figures around Stefan George. 2 volumes. Castrum Peregrini Press, Amsterdam 1982–1988.

What is philosophy? 4. edition. Bouvier, Bonn 1985.

Fundamental anthropology. Bouvier, Bonn 1979.

Hans Joachim Lieber (*27. March 1923 in Trachenberg, Silesia; † 1. May 2012 in Berlin) was a German philosopher and sociologist.

Career: Hans-Joachim Lieber began his studies in mid-April 1942ium, which he had to break off at the end of May because he was called up to the mountain troops in Innsbruck. In 1941 he was the Berlin youth champion in cross-country skiing and won silver with the team at the German Youth Championships. But due to joint stiffness, the military doctor sent him back to Berlin to study.

On the advice of his high school teacher, Dr. Karl Kanning, he studied philosophy, although family tradition would have suggested a career as an officer or civil servant. At the same time, he took sociology courses, even though Alfred Vierkandt had already retired and Richard Thurnwald and Wilhelm Emil Mühlmann only read specific ethnological topics. At least he was able to take an examination in sociology through Max Weber. However, the focus of his doctorate was philosophy, where he studied with Nicolai Hartmann and Eduard Spranger from the summer semester of 1942 to the winter semester of 1944/45. He was able to get to Spranger with the help of Dr. Kanners establish personal contact. Spranger, who was released from prison at the beginning of the winter semester 44/45, suggested bringing forward the start of the dissertation in order to forestall a possible re-convocation and advocated that the doctorate be approved in the sixth semester . The dissertation was on the topic of Dilthey's theory of the humanities, the doctoral certificate was awarded by the dean on January 2nd. Handed over in March 1945. Still on the 1st. In April 1945, Lieber was able to fill the assistant position offered by Spranger.

He gave lectures as an assistant at the Philosophical Seminar at Humboldt University until 1948. As a result, he gained contact and trust with some of the founding student members of the Free University of Berlin, such as Jürgen Fijalkowski, Klaus Heinrich and Georg Kotowski, whom he also supervised during their doctorates, and ultimately took part in this founding committee himself. He finally submitted his habilitation thesis on the sociology of knowledge to the Philosophical Faculty of the Free University and obtained a license to teach philosophy and sociology. After Marxism in the form it represented at the time was reduced to an undifferentiated base-superstructure determination, Lieber began to become more and more interested in the philosophical-sociological problems surrounding a non-dogmatized concept of ideology, as some publications after his habilitation show . In particular, it was about the comparison of the social-critical potential in the thinking of the young Marx (alienation) with Marxism-Leninism as a rule ideology. This ultimately gave rise to the text-critical edition of Marx's most important writings in 1959.

From 1955 to 1972, Lieber was professor of philosophy and sociology at the Free University of Berlin. Dissertations by Karl Berger[1], Günter W. Remmling, Peter Christian Ludz, Marlies Krüger, Harald Kerber, René Ahlberg, Helmuth G. Bütow, Klaus Meschkat, Gerd Ritter and others emerged from his courses. Another topic area was National Socialism and Fascism , where Jürgen Fijalkowski's study of Carl Schmitt, Peter Furth's analysis of the Socialist Reich Party and Theodor Strohm's ideologically critical examination of Friedrich Gogarten's theology took place.

In 1965, Lieber was elected rector of the FU. In 1972 he accepted an appointment as full professor of philosophy at the German Sport University in Cologne, of which he was rector from 1974 to 1982 and of which he was an honorary doctor since 1993. He retired in 1988.

Honors

1980: Cross of Merit 1st Class of the Federal Republic of Germany

1985: Grand Cross of Merit of the Federal Republic of Germany

Fonts (selection)

Knowledge and society. The problems of the sociology of knowledge. Niemeyer, Tübingen 1952.

The philosophy of Bolshevism in the main features of its development. Diesterweg, Frankfurt/M. 1957.

Philosophy, sociology, society. Collected studies on the problem of ideology. de Gruyter, Berlin 1965.

(as editor): Ideology and the sociology of knowledge. The discussion about the problem of ideology in the 1920s. Scientific Book Society, Darmstadt 1974, ISBN 3-534-03616-6.

Cultural criticism and philosophy of life. Studies on German philosophy at the turn of the century. Scientific Book Society, Darmstadt 1974, ISBN 3-534-07009-7.

(as editor): Ideology - Science - Society. Newer contributions to the discussion. Scientific Book Society, Darmstadt 1976, ISBN 3-534-05815-2 (false).

Ideology. A historical-systematic introduction. Schöningh, Paderborn 1985, ISBN 3-506-99232-5.

(as co-editor): Marx Lexicon. Central concepts of Karl Marx's political philosophy. Scientific Book Society, Darmstadt 1988, ISBN 3-534-05950-6.

Look back. Biographical information on higher education policy in Germany 1945 - 1982; a documentation. Free University, Berlin 1989, ISBN 3-927474-06-1.

(as editor): Political theories from antiquity to the present. Olzog, Munich 1991, ISBN 3-7892-8480-7.

Autobiographical comments on the development of sociology in post-war Germany (1945–1965). In: Christian Fleck, (ed.): Paths to sociology after 1945. Autobiographical notes. Leske + Budrich, Opladen 1996, ISBN 3-8100-1660-8. pp. 77–98.

Heinz Oeser (*16. June 1910 in Dresden; † 28. December 1995 in Gauting near Munich) was a German radiologist and radiation therapist.

Career: Oeser studied in Freiburg, Munich, Vienna and Berlin. In 1934 he received a state examination in Berlin. From 1936 to 1945, after obtaining his medical license and doctorate, he was a research assistant in the X-ray department of the Charité Surgical Clinic in Berlin. In 1949 he was associate professor of radiology and radiation medicine at the Medical Faculty of the Free University of Berlin. From 1950 to 1969, Oeser was director of the radiation institute at the Westend Municipal Hospital in Berlin-Charlottenburg. In 1966 Oeser was president of the German Roentgen Society. In 1966, Oeser became a full professor and was appointed to the radiation clinic at the Steglitz University Hospital of the Free University of Berlin. From 1970 to 1978 he was head of the radiation clinic at the Steglitz University Hospital of the Free University of Berlin, and from 1960 to 1972 and 1983 he was board member of the Berlin X-ray Society.

Honors

1976: Johann Georg Zimmermann Prize,

1986: Federal Cross of Merit 1st Class

Life: Bernhard Schmidt, the son of the Magdeburg print shop owner Emil Schmidt, graduated from high school in 1925 at the Hessisches Realgymnasium in Mainz. Schmidt, who then joined the Reichswehr, studied chemistry and natural sciences at the University of Giessen, then switched to studying medicine and chemistry at the University of Munich in 1927 before taking the state examination and receiving his doctorate in 1932. med. received a doctorate. He subsequently received specialist training in hygiene and bacteriology, and in 1939 he completed his habilitation at the Georg-August University of Göttingen and subsequently worked as a lecturer. After he was sent to the Military Academy in Berlin, he was rehabilitated at the Friedrich Wilhelm University in Berlin at the request of the Army Medical Inspectorate.

During the Second World War he worked as a hygienist in an advisory capacity at the Army Medical Inspectorate from 1940 to 1944 and was a group leader in the Science and Health Management Department.

After becoming a prisoner of war, Schmidt was appointed head of department at the city's Hygienic Institute and the University of Frankfurt am Main in March 1946 and was appointed adjunct professor there in 1948. In 1953, Schmidt accepted the appointment to become professor of hygiene at the Free University of Berlin and head of the medical examination office in Wedding; he retired in 1974. Schmidt, who was awarded the Hygieia Medal for his life's work by the Rudolf Schülke Foundation in 1978, made numerous scientific contributions to the areas of hygiene, bacteriology, serology and virology.

Fonts

The hygienic significance of central and local supply systems (food supply, water, sewage, gas, electricity) in peace and war, 1938

The nutrition of the German people with particular attention to the nutrition of its army, ES Mittler, 1939

Hygienic aspects in the construction and furnishing of hospitals, 1958

Wilhelm Weischedel (*11. April 1905 in Frankfurt am Main; † 20. August 1975 in Berlin) was a German philosopher and professor at the Free University of Berlin.

Life: Wilhelm Weischedel, son of the pastor Wilhelm Gotthilf Weischedel (1873–1958) and Catharina Martha Beutter (1881–1951), grew up in a pietistic Swabian home and attended school in Stuttgart, Reutlingen and Elberfeld, where he studied humanism Graduated from high school. He first studied theology (Paul Tillich, Rudolf Bultmann) and then philosophy (Martin Heidegger, Nicolai Hartmann) at the University of Marburg and received his doctorate in 1933 under Heidegger in Freiburg with a thesis on The Nature of Responsibility.

Due to the political situation (see Heidegger and National Socialism) there was an estrangement with Heidegger, “which was difficult to overcome after the war”. Weischedel did not get a job at the university and initially worked as a temporary assistant in the Tübingen music library and then in a commercial office. In 1936 he managed to complete his habilitation in Tübingen with a thesis on spruce. Weischedel received the offer of a lectureship, but refused to complete the required lectureship camp. As a result, from 1936 to 1945 he worked as an auditor at the Wirtschaftsberatung Deutscher Kommunal AG (WIBERA). In 1939 his habilitation thesis was published under the title The Departure of Freedom to Community. He experienced the end of the war in Paris, where, according to his own statements, he acted as a mediator between the German and French resistance from 1942 to 1944.

After the war, Weischedel began lecturing as a lecturer and, from 1946, as an associate professor in Tübingen and was appointed as a full professor at the Free University of Berlin in 1953. Weischedel retired in 1970.

Wilhelm Weischedel died in Berlin in 1975 at the age of 70. His grave is in the Zehlendorf forest cemetery.

Weischedel had been married to Käte Grunewald since 1934, who had done her doctorate on Johannes Tauler. The couple had two daughters, Martina Elisabeth (1935) and Sabine Monika (1938). In 1949, Weischedel was a co-founder and employee of the German National Academic Foundation and a founding member of the Scientific Book Society, which has honored him since 1999 with the Wilhelm Weischedel Fund, which was created with the aim of promoting science and culture.

Philosophy: Weischedel represented his own existential philosophy position, which dealt in particular with skepticism and nihilism. He was constantly at a critical distance from Christian institutions, but worked, for example, B. worked closely with the Protestant theologian Helmut Gollwitzer. Important topics for Weischedel were also responsibility for technology and coming to terms with National Socialism.

Weischedel assumes that the deepest essence of reality is its radical questionability. Reality and also human life must be understood as a questionable floating between being and non-being, between meaning and meaninglessness. Man, as a radical questioner, must not be satisfied with any answer, but must always continue to question and withstand the questionability in an open skepticism.

In his main work The God of the Philosophers, Weischedel develops a philosophical theology in the age of nihilism, in which he understands God as the “from where” of questionability, which cannot be thought of in a substantive way. The from where is the absolute event that makes questionability possible; the questionability leads to the question of meaning. An answer to the question of meaning always arises from something that gives meaning. The meaning of writing lies in communication, the meaning of communication lies in interpersonal exchange and the meaning of this exchange lies in human existence. This chain of meaning-giving can be continued until one reaches the question of an unconditional meaning-giver. This unconditional meaning is the horizon of meaning that the skeptic cannot exceed. His answer is therefore: “Is there […] an unconditional meaning? How could the philosopher validly convince himself of this? Even when one speaks of validity for the philosophizing, certain ways of assuming an unconditional meaning are excluded. This is especially true of religious belief, which claims to find unconditional meaning in God. But […] faith cannot enter into the presuppositions of serious philosophizing, insofar as this sees itself as radical questioning and must therefore endeavor to undermine its presuppositions, including any faith-based ones.” Because there are both meaningful and meaningless things in the world Natural disasters, acts of violence, murders and wars, the question of meaning also leads to the problem of theodicy. The problem of radical questionability cannot be overcome philosophically, so the question of God must remain open.

In his skeptical ethics, Weischedel outlines three moral attitudes, that is, virtues that arise from an existence in radical questionability: These are the basic attitudes of openness, responsibility and parting. The prerequisite is that people make four decisions for themselves: the decision to be skeptical, the decision to be free, the decision to exist and the decision to shape existence. For the skeptic, there is no ultimate justification for these attitudes. People can derive further concrete attitudes from the basic attitudes. Openness leads to truthfulness, objectivity, tolerance and compassion. Solidarity, justice and loyalty follow from responsibility. Parting is the willingness to say goodbye in the constant face of death. It is the realization of transience and at the same time the acceptance of life. It leads to a basic mood of floating sadness and quiet melancholy. The associated ethical attitudes are, on the one hand, renunciation and humility as the counterparts to ambition, pride and lust for power. Secondly, parting leads to self-control and prudence. This is also linked to the virtue of bravery and courage. Because when the meaning of one's own life takes a back seat, people find space to overcome fears, endure illness and suffering and help others; Fourthly, generosity and kindness as the ability to tolerate and forgive the imperfections of one's fellow human beings. Finally, calmness and patience enable you to let go and overcome the restlessness, excitement and haste of everyday life.

Weischedel became known to a wider public primarily through his popular scientific work The Philosophical Backstairs, in which he presents the lives and thoughts of 34 well-known philosophers in an anecdotal, generally understandable and quite humorous way. In the Johann Christian Senckenberg University Library in Frankfurt am Main there is an eight-page typescript by Weischedel with the title “Shaking rhymes for the Philosopher's Festival on the 11th. July 1964”.

Publications

1932 experiment on the nature of responsibility. Albert Ludwig University, Freiburg (also under the title: The nature of responsibility. An attempt, Frankfurt a. M. 1933: Klostermann)

1939 The emergence of freedom into community: Studies in the philosophy of d. young spruce. Mine, Leipzig

1947 The abyss of finitude and the limits of philosophy: attempt at a philosophical interpretation of Blaise Pascal's "Pensées". Küpper

1948 Voltaire and the problem of history. Gryphius

1950 Reality and Realities: Essays and Lectures. de Gruyter, Berlin

1952 The depth in the face of the world: draft of a metaphysics of art. Mohr, Tübingen

1956 edition of Kant's works in 6 volumes. Scientific Book Society, Darmstadt (1960 by Insel-Verlag)

1964 Shaking Rhymes for the Philosopher's Festival on November 11th July 1964, pp. 17–25. In: Sprachspiele 12, Munich

1965 with Helmut Gollwitzer: Thinking and Believing, A Controversy. Kohlhammer, Stuttgart

1966 The philosophical backstairs. Nymphenburger Verlagshandlung, Munich (expanded edition 1973, ISBN 3-485-00863-X, new edition 2000)

1967 Philosophical border crossings: lectures and essays. Kohlhammer, Stuttgart

1967 In: Manfred Hanke, The most beautiful shaking poems. P. 58–62: Lotteries far from Weimar / The drunken philosopher. Stuttgart: DVA

1971/72 The God of the Philosophers. Foundation of a philosophical theology in the age of nihilism, 2 volumes, Scientific Book Society, Darmstadt (new edition 1998; dtv 1979)

1975 Praise of Age

1976 Skeptical Ethics. 5. ed. Suhrkamp, ​​Frankfurt 1990

Weischedel's scientific estate is located in the Berlin State Library (manuscript department).