欧宝娱乐

“[Su G.B. Vico e J.G. Herder] Siamo esortati a guardare alla vita come al serbatoio di una pluralit脿 di valori, tutti ugualmente autentici, ugualmente ultimi e, soprattutto, ugualmente oggettivi; e pertanto non suscettibili di essere ordinati in una gerarchia atemporale, o giudicati in funzione di un qualche metro assoluto... Questa dottrina 猫 chiamata pluralismo. Esistono molti fini oggettivi, molti valori ultimi (alcuni incompatibili con altri), fatti propri da societ脿 differenti in tempi diversi, o da gruppi differenti entro la medesima societ脿, da intere classi o Chiese o razze, o da individui particolari in seno a queste; e ciascuno di questi fini pu貌 trovarsi soggetto alle istanze contraddittorie di altri fini non armonizzabili e nondimeno ugualmente ultimi e oggettivi.”
― Isaiah Berlin, The Crooked Timber of Humanity: Chapters in the History of Ideas

“In seeing the thinkers in this tradition as embodying a certain fundamental viewpoint, I聽am far from denying that there is disagreement between them. Indeed, I聽try to show how Fichte鈥檚 concept of absolute freedom differs subtly from Kant鈥檚, as well as how Fichte develops the theme of intersubjectivity in a new and creative direction. I聽also try to show how Kant and Herder differ concerning the correct way of understanding human nature, cultural difference and history; and also how Hegel鈥檚 theory of imputation differs from Kant鈥檚, and deepens it. And, of course, I聽emphasize the radical difference between Marx鈥檚 treatment of themes having to do with right and the way these themes were treated by the thinkers earlier in the tradition.

At the same time, in treating the German philosophers of this period whose thought interests me, I聽always tend to emphasize continuities and agreements rather than squabbles and the differences. I聽think it is both shortsighted and wrongheaded to treat these thinkers as though the fundamental issue is whether we should choose Hegel over Kant, or defend Kant against Hegel, or even champion Marx over against the entire later German idealist tradition, trying to show that he has rendered the entire classical German philosophical tradition obsolete (a dogmatic sectarian attitude that is not as fashionable now as it once was). Instead, I聽think that despite the controversies within this tradition, there is something unified and important in it, when it comes to themes of freedom, right, ethics, humanity, community, and history, which sets the classical German tradition apart from other strands in modern philosophy.”
― Allen W. Wood, The Free Development of Each: Studies on Freedom, Right and Ethics in Classical German Philosophy

“The genuine culture is not of necessity either high or low. It is merely inherently harmonious, balanced, self-satisfactory. It is the expression of a richly varied and yet somehow unified and consistent attitude toward life, an attitude which sees the significance attitude toward life, an attitude which sees the significance of any one element of civilization in its relation to all others. It is ideally speaking, a culture in which nothing is spiritually meaningless, in which no important part of the general functioning brings with it a sense of frustration, of misdirected or unsympathetic effort.”
― Edward Sapir