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Karl Löwith (January 9, 1897 – May 26, 1973), was a German philosopher, a student of Heidegger.
Löwith was born in Munich. Though he was himself Protestant, his family was of Jewish descent and he therefore had to emigrate Germany in 1934 because of the National Socialist regime. He went to Italy and in 1936 he went to Japan. But because of the alliance between the Third Reich and Japan he had to leave Japan in 1941 and went to the USA.[1] From 1941 to 1952, he taught at the Hartford Theological Seminary and the New School for Social Research. In 1952 he returned to Germany to teach as Professor of Philosophy at Heidelberg, where he died.
He is probably most known for his two books From Hegel to Nietzsche, which describes the decline of German classical philosophy, and Meaning in History, which discusses the problematic relationship between theology and history. Löwith's argument in Meaning in History is that the western view of history is confused by the relationship between Christian faith and the modern view, which is neither Christian nor pagan.[1] Löwith describes this relationship through famous western philosophers and historians, including Burckhardt, Marx, Hegel, Kierkegaard, Voltaire, Vico, Bossuet, Augustine and Orosius.[2] The modern historical consciousness is, according to Löwith, derived from Christianity. But, Christians are not a historical people, as their view of the world is based on faith. This explains the tendency in history (and philosophy) to an eschatological view of human progress.
- 社会学
- 韦伯
- 马克思
- 哲学
- KarlLoewith
- 社会学经典理论
- Weber
- Marx
Karl Lowith was the son of a Munich artist and studied philosophy and biology in Munich, Freiburg and Marburg. He began his teaching career in 1928 as Privatdozent in Marburg, working under Heidegger, but was forced to leave in 1934. After two years in Rome he held a chair at Tohku University, Sendai, Japan from 1936-1941. In 1941 he moved to the Theological Seminary at Hartford, Connecticut and, in 1949, to the New School for Social Research, New York. In 1952 he returned to Germany as Professor of Philosophy at the University of Heidelberg where he remained until his retirement. He died in 1973. His best known work, From Hegel to Nietzsche , was published in Zurich in 1941 and in English translation in 1964. In Max Weber and Karl Marx Lowith, whose philosophical approach was a product of Heidegger's existentialism, showed how there was a convergence towards a common 'life philosophy'. Lowith's analysis of the philosophical anthropology of these two major social scientists shows that much of the ideological dispute between Marxism and Sociology has been the result of mutual misunderstanding.
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读后感
Karl Löwith（卡尔 洛维特）是海德格尔的大弟子之一，国内翻译了《世界历史和拯救历史》和《从黑格尔到尼采》以及一些论文，都属于看不懂的天书。我倒奇怪这本书怎么没翻译过来。 关于韦伯和马克思的写法有很多。比如一种对立的看法，马克思是经济基础决定上层建筑，而韦伯...
评分原载于：《现代哲学》 - 2015 卡尔·洛维特（Karl Löwith，1897—1973）出生在慕尼黑一个改宗新教的犹太人家庭，父亲是一位富有的艺术家。早年深受尼采和德国青年运动的影响，在一战爆发后，他毅然参军，后负伤被俘。在战后的1919年，他在慕尼黑聆听了马克斯·韦伯“以学术...
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待翻译
评分值得注意：用韦伯读马克思
评分第一章，洛维特认为，马克思和韦伯都是在相似的学术场域进行争斗的——马克思反对唯心论和韦伯反对历史主义经济学，都在极力反对背后具有神秘悬设的理论。两者同样要求头脑清明，将资本主义社会现实结构揭示出来，不过，韦伯相较于马克思主义对科学理论的相信，却多了一层反思——科学绝非悬空于普遍视角下，所以应保持open-mindedness，并努力弄清自身的理论关涉、背景或预设。第二章，洛维特以康德哲学框架阐释两者的努力背景——如何在一个异化了的或合理化了的世界里追求个体的自主autonomy。颇有新意的是对韦伯的解读——合理化并不纯然是否定的，它至少将传统、宗教或客观伦理剔除干净，敞开了“上帝已死”后的个体的行动空间，以“积极的否定式激情”行责任伦理；个体不需要追求整全，而是在碎片的行动中存在主义式地生存
评分纪念一下，在新学校读完的第一本书
评分跳过了马克思那章，洛维特主要是从“人”的角度来思考。韦伯部分主要讲了freedom和rationality的矛盾，放在今天看似乎已经被讲了太多了。
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