Background
Von Hartmann was born on February 23, 1842 in Berlin, Germany.
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(This scarce antiquarian book is a facsimile reprint of th...)
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(This historic book may have numerous typos, missing text ...)
This historic book may have numerous typos, missing text or index. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. 1893. Not illustrated. Excerpt: ... practice, but which are still always felt as voluntary movements so far as the hemispheres are conscious of their impulse of innervation, and merely not conscious of the intermediary functions concerned in the execution of the mandate. II. The Co-operation and Subordination of the Nervecentres.--Having in the preceding sections examined the functions of the different parts of the nervous system, we are in a position to render an account to ourselves of the purposive connection of the whole. Whoever should approach the organism of the higher vertebrata with the preconceived opinion that in it, as in the plant, everything is accomplished by democratic cooperation of cell-individuals with equal rights, would, when he considered the intensive concentration of the sway of the higher over the lower elements and of the cerebral hemispheres over the whole, be convinced that he was possessed by prejudice. Whoever, on the other hand, from the standpoint of a one-sided psychology should bring with him the opposite opinion that a single central organ guides and governs all, that nothing happens without its order, and everything happens only as it has been prescribed even to the smallest detail, would again have to be taught by the facts that, in spite of a rigid centralisation for the common interests of the collective organism, and in spite of a certain sovereignty of the supreme authority, this latter is yet relieved of all pettifogging details, because the principle of the self-government of subordinate spheres is thoroughly carried out in a remarkable manner. The whole organism is only developed and preserved by the continual self-activity of all the single individual cells, as the state only by the self-activity of all the citizens; but the social activity of these ind...
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Von Hartmann was born on February 23, 1842 in Berlin, Germany.
Von Hartmann was educated with the intention of a military career. He entered the artillery of the Guards as an officer in 1860, but was forced to leave in 1865 because of a knee problem. After some hesitation between music and philosophy, he decided to make the latter his profession, and in 1867 obtained a Ph. D. from the University of Rostock.
Von Hartmann's reputation as a philosopher was established by his first book, Philosophy of the Unconscious (1869; 10th ed. 1890). This success was largely due to the originality of its title, the diversity of its contents (von Hartmann professing to obtain his speculative results by the methods of inductive science, and making plentiful use of concrete illustrations), its fashionable pessimism and the vigour and lucidity of its style. The conception of the Unconscious, by which von Hartmann describes his ultimate metaphysical principle is, fundamentally, not as paradoxical as it sounds, being merely a new and mysterious designation for the Absolute of German metaphysicians. The Unconscious appears as a combination of the mctaphysic of Hegel with that of Schopenhauer. The Unconscious is both Will and Reason and the absolute all-embracing ground of all existence. Von Hartmann thus combines "pantheism" with "panlogism" in a manner adumbrated by Schelling in his "positive philosophy. " Nevertheless Will and not Reason is the primary aspect of the Unconscious, whose melancholy career is determined by the primacy of the Will and the subservience of the Reason. Precosmically the Will is potential and the Reason latent, and the Will is void of reason when it passes from potentiality to actual willing. This latter is absolute misery, and to cure it the Unconscious evokes its Reason and with its aid creates the best of all possible worlds, which contains the promise of its redemption from actual existence by the emancipation of the Reason from its subjugation to the Will in the conscious reason of the enlightened pessimist. When the greater part of the Will in existence is so far enlightened by reason as to perceive the inevitable misery of existence, a collective effort to will non-existence will be made, and the world will relapse into nothingness, the Unconscious into quiescence. Although von Hartmann is a pessimist, his pessimism is by no means unmitigated. The individual's happiness is indeed unattainable either here and now or hereafter and in the future, but he does not despair of ultimately releasing the Unconscious from its sufferings. He differs from Schopenhauer in making salvation by the "negation of the Will-to-live" depend on a collective social effort and not on individualistic asceticism. The conception of a redemption of the Unconscious also supplies the ultimate basis of von Hartmann's ethics. Von Hartmann called his philosophy a transcendental realism, because in it he professed to reach by means of induction from the broadest possible basis of experience a knowledge of that which lies beyond experience. A certain portion of consciousness, namely perception, begins, changes and ends without our consent and often in direct opposition to our desires. Perception, then, cannot be adequately explained from the ego alone, and the existence of things outside experience must be posited. Moreover, since they act upon consciousness and do so in different ways at different times, they must have those qualities assigned to them which would make such action possible. Causality is thus made the link that connects the subjective world of ideas with the objective world of things. Von Hartmann's Philosophy of the Unconscious has been the subject of many different estimates, but is regarded as having less intrinsic than historical value. Its influence upon other thinkers was especially marked during the years following its first appearance, but by the early 20th century that influence had much decreased. However, there are some grounds for considering it as providing the connection of thought between Schopenhauer's philosophy of the 'Will' and Sigmund Freud's psychology of the 'unconscious'. In a sense his thought creates the bridge between the Post-Kantian views of Will (in particular Schopenhauer's) and the Zürich school of psychology.
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("La religión del porvenir", de Karl Robert Eduard von Har...)