By Michael Friedman
Starting with a disagreement in 1929 in Switzerland, Michael Friedman examines how the paintings of 3 pivotal philosophers advanced and intertwined over numerous years, eventually giving upward push to 2 very diversified colleges of inspiration - analytic philosophy and continental. the writer explores the clashes that set them aside as they constructed their very own radical new principles.
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Additional resources for A Parting of the Ways: Carnap, Cassirer, and Heidegger
We sense an inner kinship between the attitude on which our philosophical work is based and the spiritual attitude that currently manitests itself in entirely ditlèrent spheres of lite. We sense this attitude in trends in art, especially in architecture, and in the movements that concern themselves \\'ith an intelligent re· shaping [silllll)ollc Gestaltttng] of human lite: of personal litè and the lite of the community, of education, of external organization at large. We sense here everywhere the same basic attitude, the same style of thinking and working.
Analysis teaches us with univocal detenninateness that ail these rdational timns enter into the concept of 'being' as into that of 'thought', but it never shows us how They are joined, nor whencc They have their origin. " 42. qenstand dC1" El"kenntnis [Rickert, 1882 (1915), pp. xii-xiv]. "-I3 Transcendental or material logic, by contrast, is the theory of the categories-the theOl·y of how the concrete object of knowledge and experience is made possible by the constitutive activity of thought. But, and here is the centrai idea of Lask's argument, transcendental or material logic is not based on formai logic, and, accordingly, we explicitly reject Kant's metaphysical deduction of the categories, whose entire point, as noted above, is precisely to derive the categories fl'om the logical forms of judgment.
What he calls nothingness is prior to logie and hence prior, in partieular, to the concept of negation. In tracing out the roots of this fundamental disagreement over the philosophieal centrality of logic, it turns out, we need to return to the issues about neoKantianism and the "transcendental schematism of the understanding" raised in the Cassirer-Heidegger disputation at Davos in 1929. The first point to notice is that ail three men-Carnap, Cassirer, and Heidegger-were philosophieally trained within the neo- Kantian tradition that dominated the German-speaking world at the end of the nineteenth century and the beginning of the twentieth.
A Parting of the Ways: Carnap, Cassirer, and Heidegger by Michael Friedman