Hans Blumenberg is professor of philosophy at the University ofMünster. The Legitimacy of the Modern Age is included in the series Studies in Contemporary. which launched the Lowith-Blumenberg debate over the nature of secularization and the legitimacy of the modern age. ‘ The widespread discussion the book. Blumenberg. Hans. The legitimacy of the modern age. (Sruclies in contemporary German social thoughtl. Translation of. Die Legitimitlit der Nemeit. 2nd rev. ed.
|Published (Last):||16 August 2012|
|PDF File Size:||17.85 Mb|
|ePub File Size:||17.62 Mb|
|Price:||Free* [*Free Regsitration Required]|
They do not in the least define the limits of modernity.
Hans Blumenberg: The Legitimacy of the Modern Age
The World as Gods SelfRestriction. Behind these apparently historical questions another lies hidden, namely, the relief from the anxiety of that modernity through the recovery of the intellectual act by which modernity was inaugurated. It should not be thought, however, that Blumenberg wants to revive Enlightenment scientism. We need to deconstruct the metaphysics of presence, or to become aware of the repressive character of the most benevolent-looking of contemporary institutions, or to see the distortions induced by innocuous-seeming linguistic expressions.
In this sense we may say that Blumenberg understands modernity through the prism of postmodernity, or even that modernity to him represents a proto-postmodernity. The second scene of this confrontation with Schmitt relates to the meaning of the self-affirmation of human reason, understood simultaneously by Blumenberg as the founding act of modernity and that by which modernity is legitimized as a new epoch. In agreement with Denis Trierweiler we believe that this confrontation is crucial.
Hans Blumenberg: The Legitimacy of the Modern Age – VoegelinView
Hence its vision is necessarily dim in comparison with either Greek or Biblical thinking. Considerations on the Work of Hans Blumenberg. Religion in the Public Sphere. To say that B is the secularization of A and it tye only at this semantic level that the notion of secularization acquires a transitive useis to say that B is A minus something—or that B is A deprived of the dimension of transcendence.
Pippin – – History of the Human Sciences 6 4: Instead, Blumenberg argues,the idea of progress blumneberg implies a process at work within history, operating through an internallogic that ultimately expresses human choices and is legitimized by human self-assertion, by man’sresponsibility for his own fate. Although the scholarship is overwhelming and, like all scholarship, disputable and likely eventually to be correctedone never feels that a fact or a text has been dragged in so that the author can show off.
Account Options Sign in.
Hans Blumenberg, The Legitimacy of the Modern Age – PhilPapers
When people who take this line are asked what alternative concepts they would recommend, they usually reply that the question is premature. Log Blumenbfrg Register for Online Access. Is it in particular a substitute for Christian theology or the moment at which values are created? A secular religion e.
It is also successful, above all, because it deferentially leaves the leigtimacy of the Kingdom to God instead of laying claim to its realization in the world and in history. The search for a set of instruments for man that would be usable in any possible world provides the criterion for the elementary exertions of the modern age; the mathematising and the materialising of nature. Paradoxally, for Blumenberg, it is the very concept of legitimation through historical heritage which is disposed of by modernity; the latter does not, therefore.
Those of us who agree with Nietzsche and Heidegger that the philosophical tradition is pretty well played out, with Carlyle and Foucault that the arts and the sciences have not been unmixed blessings, and with Marxists that we should not believe what the lying capitalist press tells us about the modern world, but legitikacy highest hopes are still those of Mill, now have a champion.
The self-government of society, and the autonomy of Man which underlies it, is not therefore in the final analysis, a delusion, but truly the limit of modernity. James Chappel – – Modern Intellectual History 8 3: Sign in to use this feature. At worst, it takes refuge in the political incoherence of democratic monarchy, a secular translation also incoherent and contradictory of the theology of the Deus sive natura.
Here the discussion becomes much more detailed and exegetical than in earlier portions of the book, and I shall not try to summarise it. Blumenberg shows himself to be fundamentally a liberal at this point. It is to the credit of such post-Heideggerian philosophers as Derrida and Foucault that they avoid this insistence on the belatedness of the modern age.
Benjamin Lazier – – Journal of the History of Ideas 64 4: We all carry some potted intellectual history around with us, to be spooned out as needed. It is also, for Blumenberg, a question of going beyond the aestheticization of Schmitt and Heidegger amongst others in order to uncover the true meaning of modernity, which is, undoubtedly, an assertion of reason, but a reason which remains concerned about its own potential whilst turning its back against any absolutizing rationalist excess.
The Impossibility of Escaping a Legitkmacy God. These answers consisted in variations modeen the claim that the point of our lives lies in our moden to an infinite task — the acquisition of Baconian knowledge-as-power, the satisfaction of theoretical curiosity — which lies before the species as a whole.
In short, secularism is an illusion, and modernity a myth. His archetype for political blumenbdrg is not Theodosius the model of the Christian prince in Augustine or Saint Louis, but rather, Mussolini. Heidegger, the bljmenberg master of nostalgia, kept gesturing towards those pre-Socratics whose one-liners left most room for retranslation or, as he put it, the most open space for Being.
It does not incorporate Man within a transcendent perspective, but within a perspective of immanence. At the end of his Political Theology ofhe pushes its egotistic and diabolical character to an extreme, not, however, without demonstrating a degree of fascination for this type of nihilism. This left us no alternative but Baconian pragmatism: He thus helps us see that legitkmacy demand to unmask completely, to make all things new, to start from nowhere, to substitute new true consciousness for old false consciousness, is itself an echo of thr Enlightenment.
Preludes to a Future Overstepping of Limits.
The genesis of the modern notion of infinity is analyzed in the first and fourth parts of the The Legitimacy of the Modern Ageas well as in the The Genesis of the Copernican World. It sees with one eye of faith and the other of reason.