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Die transzendentale Rolle der Sprache bei Fichte" /> <meta name="twitter:description" content="Language was of no particular importance for the early transcendentalists. Hence, Fichte&#39;s treatise on language from 1795 is unique in this respect. It is however not obvious how the theory of language is related to his Wissenschaftslehre and" /> <meta name="twitter:image" content="http://a.academia-assets.com/images/twitter-card.jpeg" /> <meta property="fb:app_id" content="2369844204" /> <meta property="og:type" content="article" /> <meta property="og:url" content="https://www.academia.edu/43390894/_Kann_der_Mensch_ohne_Sprache_gedacht_werden_Die_transzendentale_Rolle_der_Sprache_bei_Fichte" /> <meta property="og:title" content=""Kann der Mensch ohne Sprache gedacht werden?" Die transzendentale Rolle der Sprache bei Fichte" /> <meta property="og:image" content="http://a.academia-assets.com/images/open-graph-icons/fb-paper.gif" /> <meta property="og:description" content="Language was of no particular importance for the early transcendentalists. Hence, Fichte&#39;s treatise on language from 1795 is unique in this respect. It is however not obvious how the theory of language is related to his Wissenschaftslehre and" /> <meta property="article:author" content="https://phbern.academia.edu/SilvanImhof" /> <meta name="description" content="Language was of no particular importance for the early transcendentalists. Hence, Fichte&#39;s treatise on language from 1795 is unique in this respect. It is however not obvious how the theory of language is related to his Wissenschaftslehre and" /> <title>(PDF) "Kann der Mensch ohne Sprache gedacht werden?" Die transzendentale Rolle der Sprache bei Fichte</title> <link rel="canonical" href="https://www.academia.edu/43390894/_Kann_der_Mensch_ohne_Sprache_gedacht_werden_Die_transzendentale_Rolle_der_Sprache_bei_Fichte" /> <script async src="https://www.googletagmanager.com/gtag/js?id=G-5VKX33P2DS"></script> <script> window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-5VKX33P2DS', { cookie_domain: 'academia.edu', send_page_view: false, }); gtag('event', 'page_view', { 'controller': "single_work", 'action': "show", 'controller_action': 'single_work#show', 'logged_in': 'false', 'edge': 'unknown', // Send nil if there is no A/B test bucket, in case some records get logged // with missing data - that way we can distinguish between the two cases. // ab_test_bucket should be of the form <ab_test_name>:<bucket> 'ab_test_bucket': null, }) </script> <script> var $controller_name = 'single_work'; var $action_name = "show"; var $rails_env = 'production'; var $app_rev = '1e60a92a442ff83025cbe4f252857ee7c49c0bbe'; var $domain = 'academia.edu'; var $app_host = "academia.edu"; var $asset_host = "academia-assets.com"; var $start_time = new Date().getTime(); var $recaptcha_key = "6LdxlRMTAAAAADnu_zyLhLg0YF9uACwz78shpjJB"; var $recaptcha_invisible_key = "6Lf3KHUUAAAAACggoMpmGJdQDtiyrjVlvGJ6BbAj"; var $disableClientRecordHit = false; </script> <script> window.require = { config: function() { return function() {} } } </script> <script> window.Aedu = window.Aedu || {}; window.Aedu.hit_data = null; window.Aedu.serverRenderTime = new Date(1740572029000); window.Aedu.timeDifference = new Date().getTime() - 1740572029000; </script> <script type="application/ld+json">{"@context":"https://schema.org","@type":"ScholarlyArticle","abstract":"Language was of no particular importance for the early transcendentalists. Hence, Fichte\u0026amp;#39;s treatise on language from 1795 is unique in this respect. It is however not obvious how the theory of language is related to his Wissenschaftslehre and whether it bears any transcendental significance. The present paper shows that the theory of language is an indispensable part of Fichte\u0026amp;#39;s project. His account of language as an intention-based form of interaction between rational subjects is systematically linked to his theory of intersubjectivity: language is a necessary condition for the possibility of the mutual acknowledgment of autonomous, self-conscious persons.","author":[{"@context":"https://schema.org","@type":"Person","name":"Silvan Imhof","url":"https://phbern.academia.edu/SilvanImhof"}],"contributor":[],"dateCreated":"2020-06-20","dateModified":"2020-06-20","datePublished":"2008-01-01","headline":"\"Kann der Mensch ohne Sprache gedacht werden?\" Die transzendentale Rolle der Sprache bei Fichte","image":"https://attachments.academia-assets.com/63686870/thumbnails/1.jpg","inLanguage":"de","keywords":["Philosophy Of Language","German Idealism","Johann Gottlieb Fichte","Transcendental Philosophy"],"publication":"Freiburger Zeitschrift für Philosophie und 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Hence, Fichte's treatise on language from 1795 is unique in this respect. It is however not obvious how the theory of language is related to his Wissenschaftslehre and whether it bears any transcendental significance. The present paper shows that the theory of language is an indispensable part of Fichte's project. His account of language as an intention-based form of interaction between rational subjects is systematically linked to his theory of intersubjectivity: language is a necessary condition for the possibility of the mutual acknowledgment of autonomous, self-conscious persons.","publication_date":"2008,,","publication_name":"Freiburger Zeitschrift für Philosophie und Theologie"},"document_type":"paper","pre_hit_view_count_baseline":null,"quality":"high","language":"de","title":"\"Kann der Mensch ohne Sprache gedacht werden?\" Die transzendentale Rolle der Sprache bei Fichte","broadcastable":true,"draft":false,"has_indexable_attachment":true,"indexable":true}}["work"]; window.loswp.workCoauthors = [30812771]; window.loswp.locale = "en"; window.loswp.countryCode = "SG"; window.loswp.cwvAbTestBucket = ""; window.loswp.designVariant = "ds_vanilla"; window.loswp.fullPageMobileSutdModalVariant = "control"; window.loswp.useOptimizedScribd4genScript = false; window.loginModal = {}; window.loginModal.appleClientId = 'edu.academia.applesignon'; window.userInChina = "false";</script><script defer="" src="https://accounts.google.com/gsi/client"></script><div class="ds-loswp-container"><div class="ds-work-card--grid-container"><div class="ds-work-card--container js-loswp-work-card"><div class="ds-work-card--cover"><div class="ds-work-cover--wrapper"><div class="ds-work-cover--container"><button class="ds-work-cover--clickable js-swp-download-button" data-signup-modal="{"location":"swp-splash-paper-cover","attachmentId":63686870,"attachmentType":"pdf"}"><img alt="First page of “"Kann der Mensch ohne Sprache gedacht werden?" Die transzendentale Rolle der Sprache bei Fichte”" class="ds-work-cover--cover-thumbnail" src="https://0.academia-photos.com/attachment_thumbnails/63686870/mini_magick20200620-17474-1y0w6q.png?1592647737" /><img alt="PDF Icon" class="ds-work-cover--file-icon" src="//a.academia-assets.com/images/single_work_splash/adobe_icon.svg" /><div class="ds-work-cover--hover-container"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">download</span><p>Download Free PDF</p></div><div class="ds-work-cover--ribbon-container">Download Free PDF</div><div class="ds-work-cover--ribbon-triangle"></div></button></div></div></div><div class="ds-work-card--work-information"><h1 class="ds-work-card--work-title">"Kann der Mensch ohne Sprache gedacht werden?" Die transzendentale Rolle der Sprache bei Fichte</h1><div class="ds-work-card--work-authors ds-work-card--detail"><a class="ds-work-card--author js-wsj-grid-card-author ds2-5-body-md ds2-5-body-link" data-author-id="30812771" href="https://phbern.academia.edu/SilvanImhof"><img alt="Profile image of Silvan Imhof" class="ds-work-card--author-avatar" src="//a.academia-assets.com/images/s65_no_pic.png" />Silvan Imhof</a></div><div class="ds-work-card--detail"><p class="ds-work-card--detail ds2-5-body-sm">2008, Freiburger Zeitschrift für Philosophie und Theologie</p><div class="ds-work-card--work-metadata"><div class="ds-work-card--work-metadata__stat"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">visibility</span><p class="ds2-5-body-sm" id="work-metadata-view-count">…</p></div><div class="ds-work-card--work-metadata__stat"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">description</span><p class="ds2-5-body-sm">24 pages</p></div><div class="ds-work-card--work-metadata__stat"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">link</span><p class="ds2-5-body-sm">1 file</p></div></div><script>(async () => { const workId = 43390894; const worksViewsPath = "/v0/works/views?subdomain_param=api&work_ids%5B%5D=43390894"; const getWorkViews = async (workId) => { const response = await fetch(worksViewsPath); if (!response.ok) { throw new Error('Failed to load work views'); } const data = await response.json(); return data.views[workId]; }; // Get the view count for the work - we send this immediately rather than waiting for // the DOM to load, so it can be available as soon as possible (but without holding up // the backend or other resource requests, because it's a bit expensive and not critical). const viewCount = await getWorkViews(workId); const updateViewCount = (viewCount) => { try { const viewCountNumber = parseInt(viewCount, 10); if (viewCountNumber === 0) { // Remove the whole views element if there are zero views. document.getElementById('work-metadata-view-count')?.parentNode?.remove(); return; } const commaizedViewCount = viewCountNumber.toLocaleString(); const viewCountBody = document.getElementById('work-metadata-view-count'); if (!viewCountBody) { throw new Error('Failed to find work views element'); } viewCountBody.textContent = `${commaizedViewCount} views`; } catch (error) { // Remove the whole views element if there was some issue parsing. document.getElementById('work-metadata-view-count')?.parentNode?.remove(); throw new Error(`Failed to parse view count: ${viewCount}`, error); } }; // If the DOM is still loading, wait for it to be ready before updating the view count. if (document.readyState === "loading") { document.addEventListener('DOMContentLoaded', () => { updateViewCount(viewCount); }); // Otherwise, just update it immediately. } else { updateViewCount(viewCount); } })();</script></div><p class="ds-work-card--work-abstract ds-work-card--detail ds2-5-body-md">Language was of no particular importance for the early transcendentalists. Hence, Fichte's treatise on language from 1795 is unique in this respect. It is however not obvious how the theory of language is related to his Wissenschaftslehre and whether it bears any transcendental significance. The present paper shows that the theory of language is an indispensable part of Fichte's project. His account of language as an intention-based form of interaction between rational subjects is systematically linked to his theory of intersubjectivity: language is a necessary condition for the possibility of the mutual acknowledgment of autonomous, self-conscious persons.</p><div class="ds-work-card--button-container"><button class="ds2-5-button js-swp-download-button" data-signup-modal="{"location":"continue-reading-button--work-card","attachmentId":63686870,"attachmentType":"pdf","workUrl":"https://www.academia.edu/43390894/_Kann_der_Mensch_ohne_Sprache_gedacht_werden_Die_transzendentale_Rolle_der_Sprache_bei_Fichte"}">See full PDF</button><button class="ds2-5-button ds2-5-button--secondary js-swp-download-button" data-signup-modal="{"location":"download-pdf-button--work-card","attachmentId":63686870,"attachmentType":"pdf","workUrl":"https://www.academia.edu/43390894/_Kann_der_Mensch_ohne_Sprache_gedacht_werden_Die_transzendentale_Rolle_der_Sprache_bei_Fichte"}"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">download</span>Download PDF</button></div><div class="ds-signup-banner-trigger-container"><div class="ds-signup-banner-trigger ds-signup-banner-trigger-control"></div></div><div class="ds-signup-banner ds-signup-banner-control"><div id="ds-signup-banner-close-button"><button class="ds2-5-button ds2-5-button--secondary ds2-5-button--inverse"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">close</span></button></div><div class="ds-signup-banner-ctas" data-impression-entity-id="43390894" data-impression-entity-type="2" data-impression-source="signup-banner"><img src="//a.academia-assets.com/images/academia-logo-capital-white.svg" /><h4 class="ds2-5-heading-serif-sm">Sign up for access to the world's latest research</h4><button class="ds2-5-button ds2-5-button--inverse ds2-5-button--full-width js-swp-download-button" data-signup-modal="{"location":"signup-banner"}">Sign up for free<span class="material-symbols-outlined" style="font-size: 20px" translate="no">arrow_forward</span></button></div><div class="ds-signup-banner-divider"></div><div class="ds-signup-banner-reasons"><div class="ds-signup-banner-reasons-item"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">check</span><span>Get notified about relevant papers</span></div><div class="ds-signup-banner-reasons-item"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">check</span><span>Save papers to use in your research</span></div><div class="ds-signup-banner-reasons-item"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">check</span><span>Join the discussion with peers</span></div><div class="ds-signup-banner-reasons-item"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">check</span><span>Track your impact</span></div></div></div><script>(() => { // Set up signup banner show/hide behavior: // 1. 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Sie bildet in der Form des poetischen Fragments einen vereinheitlichenden Gipfelpunkt von Ästhetik und Philosophie. Der dritte Teil wird sodann die notwendigen philosophischen Grundlagen dieser Transzendentalpoesie thematisieren, indem ihre Genese vor allem von Kant und Fichte her in den Blick genommen wird. Dort wird eine Logik der freien Einbildungskraft als ihre Basis etabliert. Der letzte Teil des Textes erntet sodann die Früchte dieser Fundierung, indem er auf dem Boden der nun philosophisch begriffenen Transzendentalpoesie interpersonale, soziale, ethische und pädagogische Aspekte des Kunstschaffens gewinnt.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Der große Gedanke, dass alles poetisiert werden soll. Zu den philosophischen Grundlagen der Transzendentalpoesie.","attachmentId":110058791,"attachmentType":"pdf","work_url":"https://www.academia.edu/112972964/Der_gro%C3%9Fe_Gedanke_dass_alles_poetisiert_werden_soll_Zu_den_philosophischen_Grundlagen_der_Transzendentalpoesie","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/112972964/Der_gro%C3%9Fe_Gedanke_dass_alles_poetisiert_werden_soll_Zu_den_philosophischen_Grundlagen_der_Transzendentalpoesie"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="1" data-entity-id="39207227" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/39207227/Transzendentale_Prinzipien_in_Fichtes_WL_1804_II_Eine_Interpretationsskizze_zur_systematischen_Rolle_von_Licht_und_Bilden_">Transzendentale Prinzipien in Fichtes WL 1804-II: Eine Interpretationsskizze zur systematischen Rolle von ‚Licht‘ und ‚Bilden‘</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="6011343" href="https://rptu.academia.edu/SimonSchuez">Simon Schuez</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Fichte-Studien, 2019</p><p class="ds-related-work--abstract ds2-5-body-sm">The goal of this paper is to interpret Fichte’s terminology of ‚light‘ and ‚imaging‘ in the WL-1804-II as a rendition of transcendental principles. This analysis is intended as a contribution to the discussion concerning the theoretical status and methodology of the later doctrines of science. I begin with an exposition of four criteria for transcendentally constitutive principles: 1. presuppositional character, 2. constitutivity, 3. categorial difference between conditions and conditioned, 4. immanent justification. The systematic function of ‘light’ is exemplarily reconstructed according to these criteria. The focus of analysis lies on the fourth criterion, which is framed as the philosophical problem which Fichte’s conception of a ‘law of imaging’ in the 24th and 25th lectures answers to. The ‘law of imaging’ is reconstructed as a special form of performative self-validation which is intended to satisfy the criterion of immanent justification. A further upshot of this reading is a reappraisal of Fichte’s treatment of light’s perpetual ‘objectivization’.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Transzendentale Prinzipien in Fichtes WL 1804-II: Eine Interpretationsskizze zur systematischen Rolle von ‚Licht‘ und ‚Bilden‘","attachmentId":67930463,"attachmentType":"pdf","work_url":"https://www.academia.edu/39207227/Transzendentale_Prinzipien_in_Fichtes_WL_1804_II_Eine_Interpretationsskizze_zur_systematischen_Rolle_von_Licht_und_Bilden_","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/39207227/Transzendentale_Prinzipien_in_Fichtes_WL_1804_II_Eine_Interpretationsskizze_zur_systematischen_Rolle_von_Licht_und_Bilden_"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="2" data-entity-id="66344963" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/66344963/Von_der_Aufforderung_zur_Sprache_in_Fichtes_Wissenschaftslehre">Von der Aufforderung zur Sprache in Fichtes Wissenschaftslehre</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="30812771" href="https://phbern.academia.edu/SilvanImhof">Silvan Imhof</a></div><p class="ds-related-work--metadata ds2-5-body-xs">J. Karásek, L. Kollert und T. Matějčková (Hg.): Übergänge in der klassischen Deutschen Philosophie, 2019</p><p class="ds-related-work--abstract ds2-5-body-sm">Das Thema ‚Sprache‘ spielt in der Philosophie des Deutschen Idealismus insgesamt eine untergeordnete Rolle. Auch Fichtes Abhandlung „Von der Sprachfähigkeit und dem Ursprung der Sprache“ (1795) erscheint eher als ein Nebenprodukt, das weniger in den Zusammenhang der Wissenschaftslehre gehört als in den Kontext der zeitgenössischen Diskussionen um den Sprachursprung. Es kann aber gezeigt werden, dass ein engerer systematischer Bezug zwischen Fichtes Konzeption von Sprache und dem System der Wissenschaftslehre besteht. Konkret fügt sich die Sprachtheorie unmittelbar an die Theorie der interpersonalen Anerkennung an, die Fichte im ersten Hauptstück der Grundlage des Naturrechts nach Principien der Wissenschaftslehre (1796) entwickelt. In meinem Beitrag werde ich nachzuweisen versuchen, dass es sich bei Fichtes Theorie der Sprache nicht bloß um eine fakultative Ergänzung zur Theorie der Interpersonalität handelt, sondern um ein begründungstheoretisch wesentliches Element. Fichte begreift Sprache als eine auf Absichten beruhende Form der Interaktion zwischen Subjekten, und es ist genau diese Form der Interaktion, die vorausgesetzt werden muss, damit interpersonale Anerkennung möglich ist. Mit anderen Worten: Sprache ist in der Wissenschaftslehre transzendental notwendig, damit eine Gemeinschaft von sich als selbstbewusste und selbstständige Individuen begreifenden Subjekten möglich ist.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Von der Aufforderung zur Sprache in Fichtes Wissenschaftslehre","attachmentId":84607569,"attachmentType":"pdf","work_url":"https://www.academia.edu/66344963/Von_der_Aufforderung_zur_Sprache_in_Fichtes_Wissenschaftslehre","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/66344963/Von_der_Aufforderung_zur_Sprache_in_Fichtes_Wissenschaftslehre"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="3" data-entity-id="4870227" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/4870227/1979_Die_Erzeugung_der_Seele_durch_die_Intelligenz_der_Fabrik_zu_Robert_Musils_Mann_ohne_Eigenschaften_In_Nethersole_Reingard_Hg_Literatur_als_Dialog_Festschrift_zum_50_Geburtstag_von_Karl_Tober_Johannesburg_Ravan_Press_S_49_61">1979 „Die Erzeugung der Seele … durch die Intelligenz der Fabrik. (zu Robert Musils ‘Mann ohne Eigenschaften’)". In: Nethersole, Reingard (Hg.): Literatur als Dialog. Festschrift zum 50. Geburtstag von Karl Tober. Johannesburg: Ravan Press: S.49-61 </a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="5480505" href="https://wits.academia.edu/PeterHorn">Peter Horn</a></div><p class="ds-related-work--abstract ds2-5-body-sm">In einer 'jener bemerkenswerten Antworten, die dem hohen Herrn zuweilen überraschend unterliefen', sagte Leinsdorf:</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"1979 „Die Erzeugung der Seele … durch die Intelligenz der Fabrik. (zu Robert Musils ‘Mann ohne Eigenschaften’)\". In: Nethersole, Reingard (Hg.): Literatur als Dialog. Festschrift zum 50. Geburtstag von Karl Tober. Johannesburg: Ravan Press: S.49-61 ","attachmentId":32213547,"attachmentType":"pdf","work_url":"https://www.academia.edu/4870227/1979_Die_Erzeugung_der_Seele_durch_die_Intelligenz_der_Fabrik_zu_Robert_Musils_Mann_ohne_Eigenschaften_In_Nethersole_Reingard_Hg_Literatur_als_Dialog_Festschrift_zum_50_Geburtstag_von_Karl_Tober_Johannesburg_Ravan_Press_S_49_61","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/4870227/1979_Die_Erzeugung_der_Seele_durch_die_Intelligenz_der_Fabrik_zu_Robert_Musils_Mann_ohne_Eigenschaften_In_Nethersole_Reingard_Hg_Literatur_als_Dialog_Festschrift_zum_50_Geburtstag_von_Karl_Tober_Johannesburg_Ravan_Press_S_49_61"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="4" data-entity-id="4891621" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/4891621/1982_Ich_meine_f%C3%BCr_menschliche_Dinge_m%C3%BCsse_man_auch_menschliche_Ausdr%C3%BCcke_finden_Die_Sprache_der_Philosophie_und_die_Sprache_der_Dichtung_bei_Georg_B%C3%BCchner_In_Georg_B%C3%BCchner_Jahrbuch_2_S_209_226">1982 „’Ich meine für menschliche Dinge müsse man auch menschliche Ausdrücke finden. - Die Sprache der Philosophie und die Sprache der Dichtung bei Georg Büchner” .In: Georg Büchner Jahrbuch. 2: S.209-226</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="5480505" href="https://wits.academia.edu/PeterHorn">Peter Horn</a></div><p class="ds-related-work--abstract ds2-5-body-sm">Im Dezember 183. '~ wi--ft sich Büchner "mit aller Gewalt-in dio Philosophie", eine Tötigkeit, die er zwischen Ende 1835 und Oktober 1836 intensiver fortsetzen wird, mit dem Plan, Vorlesungen Uber die Geschichte der deutszhon Philosophie sei-. Des~orte:~s ~..,rid Spinoza zu geben. Bereits bei dic-ser Gelegenheit beschwert -er sich röber Über, die Obwohl seine philosophischen Studien nie über die Vorstudien zu Descartes and Spinoza und ausführliche Notizen aus Tennemanns "Geschichte der Philosophie" zur griechischen Philosophie hinausgelangten, das eigentliche Thema seiner Vorlesungen also gar nicht behandelt wurde (nämlich "die philosophischen Systeme der Deutschen seit Cartesius und Spinoza" (11,460», so ist doch zu übersehen, daß er hier die Grundlagen züi einer Auseinandersetzung mit der deutschen Philosophie zwischen Leibnitz und Hegel legt. Schon in den Vorstudien nämlich zeichnet sich, wenn auch zunöchst nur undeutlich, die Richtung ab, die Büchners Darstellung nehmen wUrde. Ein roter Faden jedenfalls, der sich durch die Exzerpte und Notizen verfolgen lößt, ist BUchners Mißtrauen gegen das, was er Dogmatismus nennt: "Was im Begriff einer Sache liegt, ist wahr"; Rüchner verwendet hier einen Kant nahestehenden Dogmatismusbe~;,riffl, der alle diejenigen Philosophien bezeichnet, die ohne Bezug auf Erfahrung und Beobachtung positive metaphysische Behauptungen aufstellen. 7 "Dogmatisch" wird ihm die Philosophie dort, wo sie behauptet, Denken und Sein seien ein und dasselbe, wie BUchner das zum Beispiel von Spinozas Identitötslehre behauptet. Im Gegensatz zu Johannes Kuhn, 8 der Spinoza durch einen Trick zum intuitiven Denker machen möchte, 9 wendet Büchner scharf ein:</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"1982\t„’Ich meine für menschliche Dinge müsse man auch menschliche Ausdrücke finden. - Die Sprache der Philosophie und die Sprache der Dichtung bei Georg Büchner” .In: Georg Büchner Jahrbuch. 2: S.209-226","attachmentId":32213565,"attachmentType":"pdf","work_url":"https://www.academia.edu/4891621/1982_Ich_meine_f%C3%BCr_menschliche_Dinge_m%C3%BCsse_man_auch_menschliche_Ausdr%C3%BCcke_finden_Die_Sprache_der_Philosophie_und_die_Sprache_der_Dichtung_bei_Georg_B%C3%BCchner_In_Georg_B%C3%BCchner_Jahrbuch_2_S_209_226","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/4891621/1982_Ich_meine_f%C3%BCr_menschliche_Dinge_m%C3%BCsse_man_auch_menschliche_Ausdr%C3%BCcke_finden_Die_Sprache_der_Philosophie_und_die_Sprache_der_Dichtung_bei_Georg_B%C3%BCchner_In_Georg_B%C3%BCchner_Jahrbuch_2_S_209_226"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="5" data-entity-id="108272688" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/108272688/Die_Sprache_des_Menschen_und_der_Dialekt_der_leblosen_Welt_Zu_Christian_Enzensbergers_Roman_Nicht_Eins_und_Doch_Geschichte_der_Natur">Die Sprache des Menschen und der Dialekt der leblosen Welt. Zu Christian Enzensbergers Roman Nicht Eins und Doch. Geschichte der Natur</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="3216609" href="https://units.academia.edu/UlisseDoga">Ulisse Doga</a></div><p class="ds-related-work--metadata ds2-5-body-xs">LiLi: Studien zu Literaturwissenschaft und Linguistik Band 5, 2023</p><p class="ds-related-work--abstract ds2-5-body-sm">Gegenstand des Beitrages ist Christian Enzensbergers Roman Nicht Eins und Doch. Geschichte der Natur, 2013 bei Die Andere Bibliothek erschienen. Ausgangspunkt der Untersuchung ist die Tatsache, dass die Beziehung des Menschen zur Natur – spätestens seit der Romantik ein zentraler literarischer Topos – angesichts der dramatischen technologischen und ökologischen Umwälzungen des vergangenen Jahrhunderts unrettbar zerrüttet ist. Mit dem Ecocriticism hat sich seit den neunziger Jahren ein interdisziplinärer literaturwissenschaftlicher Ansatz etabliert, der die Auswirkungen dieser Entwicklung auf die Literatur untersucht. Er nimmt jedoch vor allem literarische Fiktionen – Science fiction und insbesondere dystopische Literatur – in den Blick, daher ist es ihm bisher kaum gelungen, auch nur die Frage zu stellen, welche genuin poetologischen Implikationen die Umweltzerstörung hat und wie sie sich in literarischen Sprachformen niederschlägt. Enzensbergers Roman gehört nämlich zu den besonderen Textsorten, in denen die Transformation der menschlichen Umwelt bzw. Natur in anorganische und leblose Materie nicht so sehr durch eine exzentrische und dystopische Handlung, sondern durch besondere semantische Mittel (Aphasie, Stottern, Verstummung und Zerstörung der Sprachstruktur, kryptische und hermetische Analogismus, Verwendung dialektaler Sprache) Gestalt annimmt. Es soll gezeigt werden, wie diese Form der Literatur die geschichtlich-biologische Zeit des Menschen mit der „unmenschlichen“ geologischen und kosmologischen „Tiefenzeit“ der Natur ins Verhältnis setzt und so die schwindelerregende ontologische Dissonanz zwischen Natur und Mensch, Geologie und Biologie im Medium der Sprache greifbar werden lässt. Die Hermetik Enzensbergers Roman soll daher nicht so sehr als Residuum ökologisch-qualitativer Werte in einer Welt der ökonomisch-quantitativen Vermessung erscheinen, sondern zunächst und vor allem als Sprachspiel, das sich den stereotypen Sprachstrukturen (der Naturwissenschaften, der Technik, aber auch der Geschichtsschreibung und der Philosophie) bedient, sie infrage stellt und erneuert. Dabei transformiert er die Sprache zu einem Medium, das den Menschen mit sich selbst und mit der dramatischen Dissonanz zwischen seiner biologischen Zeit und der geologischen Zeit der Natur konfrontiert. Noch in der ersten Hälfte des 20. Jahrhunderts findet sich Lebloses vor allem in Gestalt eines Gestorben- oder Versteinert-Seins, eines ”Ewigwerdens” des Organischen im Unterschied zum Menschen als lebendigem und wahrnehmendem Wesen. Diese Auffassung wird allmählich (und verstärkt seit Ende des Zweiten Weltkriegs) von einer Literatur überlagert, in der Tod bzw. Zerstörung, Verwesung und Versteinerung primär als Übergang, als Drift hin zum Anorganischen in Erscheinung tritt. Damit geht der Mensch selbst als Sediment in eine jetzt unmenschliche und tragische Geschichte ein. Gegen Ende des Jahrhunderts (paradigmatisch in Christian Enzensbergers Nicht Eins und Doch. Geschichte der Natur) liegt der literarichen Form die Vorstellung zugrunde, dass der Mensch in einer selbstgeschaffenen, post-humanen Landschaft lebt, in deren Zentrum ein ”organisches” Leben unmöglich ist, deren Horizont er aber (naturgemäß) nicht erreichen, geschweige denn überschreiten kann. Das Anorganische wird hier zum Symbol einer grundlegenden ontologischen Fremdheit der ausgebeuteten Natur, der sich eine jetzt stotternde, sich-suchende Sprache wieder zu nähern versucht. Dieser schwierige und komplexe Annäherungsversuch kann im Werk Christian Enzensbergers in einer totalen, ja wieder „romantischen“ Umkehrung der Rolle gipfeln: Die anorganische Welt spricht den „wandernden“ Menschen an und belehrt ihn wieder. Eine notwendige poetologische Überlegung des Beitrages wird die Bestimmung der spezifischen Zeitlichkeit Enzenbergers Roman sein. Die geologischen Zeitschichten - die der Gegenwart eine komplexe Stratigraphie übereinanderliegender Ebenen der Zeitlichkeit gegenüberstellt - scheinen in die Struktur und Sprache des Romans auf konstitutive Art und Weise einzudringen. Es stellt sich die Frage, wie die "Differenzbestimmung" zwischen Erfahrung und Erwartung nicht nur den Inhalt, sondern auch Grammatik und Syntax des Romans determiniert.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Die Sprache des Menschen und der Dialekt der leblosen Welt. Zu Christian Enzensbergers Roman Nicht Eins und Doch. Geschichte der Natur","attachmentId":106698525,"attachmentType":"pdf","work_url":"https://www.academia.edu/108272688/Die_Sprache_des_Menschen_und_der_Dialekt_der_leblosen_Welt_Zu_Christian_Enzensbergers_Roman_Nicht_Eins_und_Doch_Geschichte_der_Natur","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/108272688/Die_Sprache_des_Menschen_und_der_Dialekt_der_leblosen_Welt_Zu_Christian_Enzensbergers_Roman_Nicht_Eins_und_Doch_Geschichte_der_Natur"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="6" data-entity-id="10767548" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/10767548/_%C3%BCber_den_Sprachen_ist_die_Sprache_Mythogene_narrative_Strukturen_in_Thomas_Manns_Roman_Der_Erw%C3%A4hlte">’...über den Sprachen ist die Sprache’: Mythogene narrative Strukturen in Thomas Manns Roman Der Erwählte</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="9917393" href="https://newcastle.academia.edu/BeateM%C3%BCller">Beate Müller</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Weimarer Beiträge, 42.2 (1996), pp. 207-230</p><p class="ds-related-work--abstract ds2-5-body-sm">Die Herzogin Sibylla steht kurz vor ihrer Vermählung mit ihrem Sohn Grigorß. Da verspürt sie den Drang, wieder auf der Burg Belrapeire, der Stätte ihrer jugendlichen, inzestuösen Beziehung zu ihrem Bruder, Hof zu halten. Der Erzähler Clemens kommentiert dieses Bedürfnis der Landesherrin mit den Worten allen ist uns der Wunsch eingelegt, in das Gewesene heimzukehren und es zu wiederholen, damit es, wenn es unselig war, nun selig sei. 2 Die zitierte Textstelle erschöpft sich jedoch nicht in ihrem Bezug auf Sibyllas unbewußte Sehnsucht nach dem Ort ihrer ersten inzestuösen Sünde, sondern ist von exemplarischer Bedeutung für den gesamten Roman: Dieser Aussage der Erzählerfigur kommt eine Schlüsselfunktion für das Textverständnis zu, da in ihr zentrale Motive des Romans angesprochen werden. Das Augenmerk des Lesers wird hier zum einen auf die Seligkeit gelenkt, nach deren Erlangung Sibylla und vor allem ihr Sohn streben, und zum anderen wird die Wiederholung thematisiert, die den Text so offensichtlich strukturiert. Beide Aspekte werden nicht umsonst eng miteinander in Verbindung gebracht: Erst durch die Wiederholung von Sünde und Buße wird die erlösende Seligkeit möglich; überspitzt könnte man sagen, daß die Wiederholung selbst den Weg zur Seligkeit vorzeichnet. Die Signifikanz der Wiederholung -und dies ist eine weniger auffällige Tatsache -beschränkt sich aber nicht auf rein inhaltliche Repetitionen wie z.B. die jeweils mehrfach erfolgende Blutschande, Bestrafung der Sünder sowie ihre Begnadigung. Vielmehr hat die Wiederholung auch eine zeitliche Dimension, da sie an Vergangenes anknüpft, Entscheidungen, die in der Gegenwart zu treffen sind, beeinflußt, und somit die Zukunft mitbestimmt. Diese Zeitlichkeit der Wiederholung impliziert nun ein Paradoxon, das sich erst auf den zweiten Blick als solches offenbart: Wie sollte es möglich sein, in das Gewesene heimzukehren und es zu wiederholen, wie Clemens formuliert, wenn das 'Gewesene' doch eindeutig, irreversibel vorbei und dem Menschen daher nicht mehr zugänglich ist? Wie kann dieses zu Wiederholende motiviert sein durch die Absicht, es zu wiederholen, damit es, wenn es unselig war, nun selig sei, ein Wunsch, der -logisch betrachtet -auf eine nachträgliche Veränderung eines bereits Geschehenen hinausliefe? Eine rein psychoanalytische Sichtweise, die einen unbewußten Wiederholungszwang eines als traumatisch erlebten Geschehens postulierte, befriedigt hier nicht, denn sie könnte zwar die sexuelle Anziehungskraft, die Mutter und Sohn füreinander empfinden, erklären helfen, nicht jedoch das für den Erwählten insgesamt charakteristische, deutliche Spiel mit Wiederholungen und zeitlichen Dimensionen. Daß in diesem Roman die normale Abfolge von Vergangenheit, Gegenwart und Zukunft häufig verwischt wird, hat eine entscheidende narrative Funktion: Es ermöglicht die Mythisierung des Erzählten, die -so meine These -ohne eine zeitliche Entgrenzung des Geschehens nicht realisierbar ist. Welche Strategien der Mythisierung werden im Erwählten angewandt? Auf diese Frage hat die Forschung bisher hauptsächlich inhaltlich-motivisch sowie sprachästhetisch geantwortet. Natürlich liegt es auch nah, auf die stoffliche Anlehnung an Hartmann von Aues Versepos Gregorius auf dem Stein zu verweisen, um allein schon aufgrund der Gestaltung des alten Legendenstoffs die Sagenhaftigkeit von Manns Erzählung hervorzuheben. 3 Die Bedeutung der aus mehreren europäischen Sprachen und Sprachepochen geschaffenen artifiziellen Mischsprache des Romans für den mythischen Charakter des Erwählten wird beispielsweise von Ruprecht Wimmer betont, der den internationalen Charakter von Stoff und Sprache, der ein universelles Mittelalter evoziert, hervorhebt und auch auf die Entzeitlichung des Deutschen durch die Nebeneinanderstellung verschiedener sprachlicher Entwicklungsstufen hinweist. 4 Diese Entzeitlichung betrifft jedoch nicht nur die Ebene der sprachlichen Gestaltung, sondern reicht in alle Ebenen des Textes hinein. Sie ist es, die einen entscheidenden Beitrag zur Mythisierung des Erzählten leistet, ja ohne sie erschließt sich das mythische Potential dieses Romans gar nicht gänzlich, denn der mythische Text bedarf einer anderen Konzeption von Zeit als der nicht-mythische.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"’...über den Sprachen ist die Sprache’: Mythogene narrative Strukturen in Thomas Manns Roman Der Erwählte","attachmentId":36976195,"attachmentType":"pdf","work_url":"https://www.academia.edu/10767548/_%C3%BCber_den_Sprachen_ist_die_Sprache_Mythogene_narrative_Strukturen_in_Thomas_Manns_Roman_Der_Erw%C3%A4hlte","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/10767548/_%C3%BCber_den_Sprachen_ist_die_Sprache_Mythogene_narrative_Strukturen_in_Thomas_Manns_Roman_Der_Erw%C3%A4hlte"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="7" data-entity-id="62626059" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/62626059/_Die_Materialisierung_des_Transzendentalen_in_Leib_Dufrenne_liest_Merleau_Ponty">"Die Materialisierung des Transzendentalen in Leib": Dufrenne liest Merleau-Ponty</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="52016027" href="https://univ-paris1.academia.edu/Circ%C3%A9Furtw%C3%A4ngler">Circé Furtwengler</a></div><p class="ds-related-work--metadata ds2-5-body-xs">2021</p><p class="ds-related-work--abstract ds2-5-body-sm">This paper was initially presented at the „Subjektivität und Verkörperung“, Kolloquium zur Französischen Philosophie 25. 11. 2021, Organized by Marta Cassina, Christos Kalpakidis, Mehdi Parsa at Universität Bonn In this paper, I try to understand one of Mikel Dufrenne's (1910-1995, French phenomenologist) comments on Merleau-Ponty's philosophy, namely the idea that the author of the Phenomenology of perception materialized the transcendental in the body. This claim can only be fully understood when put in context with the general framework of Dufrenne's thought in the 1950s : a philosophy of a priori, which goes beyond the Kantian table of the categories to expand it to material a prioris ("a priori matériels"), furthering the Husserlian phenomenological project. Merleau-Ponty described some of these material a prioris in the body : viewpoint, Gestalt structures, movement are some of the fundamental elements of bodily experience. In the second part of this paper I show how for Dufrenne this search for material a priori leads to an ontology of Nature inspired by Schellingian Naturphilosophie, and I try to highlight how he believes Naturphilosophie can be combined with a phenomenological approach.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"\"Die Materialisierung des Transzendentalen in Leib\": Dufrenne liest Merleau-Ponty","attachmentId":75326696,"attachmentType":"pdf","work_url":"https://www.academia.edu/62626059/_Die_Materialisierung_des_Transzendentalen_in_Leib_Dufrenne_liest_Merleau_Ponty","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/62626059/_Die_Materialisierung_des_Transzendentalen_in_Leib_Dufrenne_liest_Merleau_Ponty"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="8" data-entity-id="40972937" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/40972937/Das_Gewebe_der_Sprache_Poetische_Kreativit%C3%A4t_bei_Gottfried_von_Stra%C3%9Fburg_und_Konrad_von_W%C3%BCrzburg">Das Gewebe der Sprache. Poetische Kreativität bei Gottfried von Straßburg und Konrad von Würzburg.</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="88895643" href="https://uni-goettingen.academia.edu/AlmutSchneider">Almut Schneider</a></div><p class="ds-related-work--metadata ds2-5-body-xs">In: Medieval Theories of the Creative Act / Theorien des kreativen Akts im Mittelalter / Théories médiévales de l’acte créatif. Freiburger Colloquium 2015. Hrsg. von Elisabeth Dutton und Martin Rohde. Wiesbaden: Reichert 2017 (Scrinium Friburgense 38). S. 87-102.</p><p class="ds-related-work--abstract ds2-5-body-sm">Bibliographische Information der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliographie; detaillierte bibliographische Daten sind im Internet über http://dnb.d-nb.de abrufbar.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Das Gewebe der Sprache. 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Zur Konstruktion und Dekonstruktion des Subjekts in zwei Erzählungen von Elias Canetti und Siegfried Lenz</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="76264101" href="https://independent.academia.edu/SiegfriedSteinmann">Siegfried Steinmann</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Kairoer Germanistische Studien, 1999</p><p class="ds-related-work--abstract ds2-5-body-sm">Zur Konstruktion und Dekonstruktion des Subjekts in zwei Erziihlungen von Elias Canetti und Siegfried LenzI Betrachtet man die Funktion des Spiegels in literarischen Texten durch die Zeiten hindurch, so stellt man fest, daB er oft die Aufgabe der Rekonstruktion des sich in ibm betrachtenden Subjekts iibernimmt. Selten kann er diese Aufgabe erfullen, selten reflektiert er das, was von ibm erwartet wird: ein Abbild von Realitiit und iiuBerer Erscheinung, das dem eigenen Bild von sich selbst und der Welt entspriiche. In der Romantik noch ein beliebtes Symbol fur die Sicht auf die Unergriindbarkeit der Welt, auf ihre Verborgenheit gar, auf ihr nur im Ahnen zu begreifendos Wesen-deshalb das Bild des ,,mattgeschliffenen Spiegels dunklen Widerscheins" bei E.T.A. •Hoffmann-erhiilt das Bespiegeln des eigenen Wesens in der modemen Literatur eine zusiitzliche Funktion: es dekonstruiert und rekonstruiert das Subjekt in einem. 2 Der Spiegel ist natiirlich nicht inuner jenes matte Glas Hoffmanns, das die Welt mehr verschleiert denn erhellt, der Spiegel kann auch der oder das Andere sein, in dem sich das Subjekt verliert oder wiederfindet-oder beides zugleich. Das Spiegeledebnis des Kindes, das Jacques Lacan so deutlich beschrieben hat, ist ja nichts anderes als das Erfahren des Eigenen als eines Anderen, und in der gleichen Phase erkennt das Kind seine Selbstartigkeit als Abgrenzung von den anderen-zugleich sind die Anderen fur diese Erfahrung die Voraussetzung. 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Die anthropologische Transformation des transzendentalen Idealismus Fichtes im 20. Jahrhundert</a><div class="ds-related-work--metadata"><a class="js-related-work-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="68297554" href="https://badw.academia.edu/ChristophBinkelmann">Christoph Binkelmann</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Christoph Asmuth (Hg.): Transzendentalphilosophie und Person, 2007</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Personales Handeln nach der Vernunft. Die anthropologische Transformation des transzendentalen Idealismus Fichtes im 20. 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Gedanken zur Kommunikationspragmatik in Psalm 91", W. Gräb/J. Cottin (Hg.), Imaginationen der inneren Welt. Theologische, psychologische und ästhetische Reflexionen zur sprirituellen Dimension der Kunst, Frankfurt, Lang, 2012, p. 123-140</a><div class="ds-related-work--metadata"><a class="js-related-work-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="20509384" href="https://fu-berlin.academia.edu/RegineHunzikerRodewald">Regine Hunziker-Rodewald</a></div><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"\"Bild und Wort im Gespräch mit Gott. Gedanken zur Kommunikationspragmatik in Psalm 91\", W. Gräb/J. Cottin (Hg.), Imaginationen der inneren Welt. Theologische, psychologische und ästhetische Reflexionen zur sprirituellen Dimension der Kunst, Frankfurt, Lang, 2012, p. 123-140","attachmentId":38585508,"attachmentType":"pdf","work_url":"https://www.academia.edu/15218396/_Bild_und_Wort_im_Gespr%C3%A4ch_mit_Gott_Gedanken_zur_Kommunikationspragmatik_in_Psalm_91_W_Gr%C3%A4b_J_Cottin_Hg_Imaginationen_der_inneren_Welt_Theologische_psychologische_und_%C3%A4sthetische_Reflexionen_zur_sprirituellen_Dimension_der_Kunst_Frankfurt_Lang_2012_p_123_140","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-related-work-grid-card-view-pdf" href="https://www.academia.edu/15218396/_Bild_und_Wort_im_Gespr%C3%A4ch_mit_Gott_Gedanken_zur_Kommunikationspragmatik_in_Psalm_91_W_Gr%C3%A4b_J_Cottin_Hg_Imaginationen_der_inneren_Welt_Theologische_psychologische_und_%C3%A4sthetische_Reflexionen_zur_sprirituellen_Dimension_der_Kunst_Frankfurt_Lang_2012_p_123_140"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-related-work-sidebar-card" data-collection-position="15" data-entity-id="5843322" data-sort-order="default"><a class="ds-related-work--title js-related-work-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/5843322/Marcel_Broodthaers_Die_Kunst_die_Sprache_und_ihre_Repr%C3%A4sentationen_als_Reflexionsgegenstand_im_Werk_Marcel_Broodthaers">Marcel Broodthaers: Die Kunst, die Sprache und ihre Repräsentationen als Reflexionsgegenstand im Werk Marcel Broodthaers</a><div class="ds-related-work--metadata"><a class="js-related-work-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="8601483" href="https://independent.academia.edu/MichaelThoreaux">Michael Thoreaux</a></div><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Marcel Broodthaers: Die Kunst, die Sprache und ihre Repräsentationen als Reflexionsgegenstand im Werk Marcel Broodthaers","attachmentId":32845713,"attachmentType":"pdf","work_url":"https://www.academia.edu/5843322/Marcel_Broodthaers_Die_Kunst_die_Sprache_und_ihre_Repr%C3%A4sentationen_als_Reflexionsgegenstand_im_Werk_Marcel_Broodthaers","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-related-work-grid-card-view-pdf" href="https://www.academia.edu/5843322/Marcel_Broodthaers_Die_Kunst_die_Sprache_und_ihre_Repr%C3%A4sentationen_als_Reflexionsgegenstand_im_Werk_Marcel_Broodthaers"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-related-work-sidebar-card" data-collection-position="16" data-entity-id="4833655" data-sort-order="default"><a class="ds-related-work--title js-related-work-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/4833655/2002_Von_nichts_zu_sprechen_als_nur_von_Dingen_die_Du_bereits_verstehtst_Die_Sprache_als_Generator_von_Sinn_bei_Kleist_In_Kleists_Beitrag_zur_%C3%84sthetik_der_Moderne_Hrsg_Von_Peter_Ensberg_und_Hans_Jochen_Marquardt_Stuttgart_Verlag_Hans_Dieter_Heinz_123_132">2002 “Von nichts zu sprechen, als nur von Dingen, die Du bereits verstehtst.” Die Sprache als Generator von Sinn bei Kleist. In: Kleists Beitrag zur Ästhetik der Moderne. Hrsg. Von Peter Ensberg und Hans-Jochen Marquardt. Stuttgart: Verlag Hans-Dieter Heinz:123-132</a><div class="ds-related-work--metadata"><a class="js-related-work-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="5480505" href="https://wits.academia.edu/PeterHorn">Peter Horn</a></div><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"2002\t“Von nichts zu sprechen, als nur von Dingen, die Du bereits verstehtst.” Die Sprache als Generator von Sinn bei Kleist. In: Kleists Beitrag zur Ästhetik der Moderne. Hrsg. Von Peter Ensberg und Hans-Jochen Marquardt. 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