1833:"Finally, there is another argument that speaks against the morality of well-understood interest. It has a Kantian tinge, but its core and content are perfectly understandable. All serious duty comes with a categorical: Thou shalt! Who would want to give this formulation to the inspirations of prudence? It will appear as advice, not as a command; it will be hypothetical, not categorical. They will say: If you want to be happy and you find your pleasure in this course of action, more pleasure in this than in that, you will do well, etc. But why they should demand to be happy or to have pleasure in something, they cannot explain in any way. Morality must therefore either stop with its: Thou shalt! or the morality of calculation and prudence is not the true one... The first is claimed by consistent and outspoken egoists. They consider all feelings of duty to be an infatuation or foolishness. For them there is no 'Thou shalt!'... The other is our opinion. We do not believe that the whole of history up to now has been subject to a tremendous aberration, fantasy and self-deception in its moral estimations and formulations; rather, we are firmly convinced that, despite all changes and errors, it has always had the right thing in mind in general and in essence, both in its reasoning and in its detailed determinations, and that in the majority of cases it has also made the right decision. And so we remain attached to the concept of duty and the 'Thou shalt.' Not, of course, in such a way that, in the manner of Platonic morality, we only recognize duties and no rights, or that we want to allow the latter to take a disproportionate back seat to the former. On the contrary, we are inclined to give equal weight to both concepts."
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is influenced and shaped by experience. But humans capable of science or knowledge possess unique qualities not found in animals; they have an active, spontaneous mind and reason, not derived from passive states or mediated physically through perceptions generated by experience like other animals are. This is because human reason contains pre-existential, original knowledge in the form of intellectual concepts or “ideas” that transcend ordinary sensory experiences and give access to a supernatural reality. Likewise, the process of knowing these “ideas” is fundamentally a “recollection” of these intellectual concepts that are latent from birth, awaiting active rediscovery within oneself. Since true knowledge requires the human soul or mind to increasingly ignore the sensory input from the body; the mind must aim to become “pure” and free from sensory contamination to grasp pure objects with pure thoughts. Philosophy (dialectic) represents the purest form of this knowledge-seeking, free of sensory influence, where progress is made from ideas to ideas. Mathematics serves as a preliminary stage to this, as it abstracts from sensuality and orients the soul toward pure thinking and truth. Although sensory experiences may prompt reflection, they are mainly useful in pointing out contradictions that need to be resolved intellectually, not perceptually. True knowledge comes from an active recollection and contemplation of these
1004:“Besides instances where Plato appropriately and clearly distinguishes the positions of the young Theaetetus, the sophist Protagoras, and the ‘Ionians,’ there are other places where the opposition is described in such a general and vague manner that it's hard to definitively say who or what is being discussed. The worst part is that relativism and Heraclitism are so interwoven – often transitioning into each other – that the shifting expression, like a reflection of the presumed indeterminate being, allows no definite interpretation, nor even a clear emphasis of the words. If it were certain that Protagoras himself supported his relativism with Heraclitian metaphysics, or if this were truly a necessary prerequisite for his views, or if the idealist gained no argumentative advantage from this connection, then we would view these transitions and chiaroscuro effects merely as delightful, intellectually stimulating exercises in presentation. However, the reality is quite the opposite. So, despite our aesthetic enjoyment of the style, both for Protagoras’ sake and for the sake of the argument itself, we feel compelled to first untangle Protagorean subjectivism from its Heraclitian entwinement and consider it on its own.”
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prospect of increasing happiness for individuals. The highest form of cooperation is the entire human race working together, including the animals “trained and bred” in order to meet our needs. Social organizations continuously work on the progressive development of a fulfilling life (eudaimonia) for all. Because of this, they should be supported through the development of social policy techniques: “It is the task of social policy technique to bring to light and implement the legal and duty demarcations necessary to enhance the common good.” Moreover, he denied the identification of self-interest with egoism and held, rather, that self-interest dictates the performance of duties and the fulfillment of demands and expectations imposed on the individual by his environment. In this way, ethical values are the consequences of a particular social order. They acquire validity when they are judged, in the long run and by a considerable number of people, to be worthwhile.
649:“But as much as I myself hold certain forms of ‘idealism’ in high esteem, I cannot regret having marked the opposition more than the affinity from the outset. Even now I find some of the most vaunted species of this genre of views on life and the world not only more or less untruthful, but also dangerous, culturally dangerous. And the longer I pay attention to the use of the word, especially in Germany, the more clearly I see that it is all too often used as a convenient handle by those who lack thought and knowledge, or whose cause has some rotten spot. It shimmers in all possible colors and yet can always be counted on to evoke a blind feeling of at least benevolence. I hope, then, that it may actually contribute to a purer, more adequate understanding of the cause being advocated here, if it not only dispenses with this rhetorical support, but even appears to be hostile to the idol of national bias."
2030:. Natorp wrote in his obituary for Laas that his approach to education – emphasizing independence over imitation – left a lasting impact on his students and the philosophical community. Natorp became a student and worked with Laas on achieving a coherent version of positivism when he went to Strasburg in mid 1870s. But Natorp ended up eventually going against his positivism. “Just when I thought I had grasped the ‘consistency’ of positivism that we had long sought together, it then appeared to me as an illusion. And so from that point on, the historical progression from Hume to Kant now seemed justifiable to me.” In the end, despite the rigorous mentorship, differences in philosophical outlook eventually led to the cessation of a long-standing collaboration with the fellow philosopher, described by Laas in a letter to Natorp as a divergence of “natural destiny.”
1114:; this includes feelings of pleasure and pain. The soul is either a body or its sensations must be considered physically and organically mediated. There is nothing more certain than perception; the existence it presents here and now is immediately evident. The process of sensation begins at birth; humans are not fundamentally different from animals. Even plants have sensations. Among sensations, there are differences in value; the most theoretically valuable of all the senses is sight. (Plato also highly regards sight). Memories remain “like seals in wax” from perceptions: depending on the organism, they vary in number and degrees of accuracy and durability. We remember, when we see or hear something, other things that we are not currently perceiving but that are
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531:"He wasn’t always the stern, harsh man who seemed forcefully to suppress any softer emotions within himself. If you had only known him this way, then it was all the more wonderful to see the deep kindness of his character emerge freely and vividly during those rare, very special moments. He often seemed to hide this side of himself from most people he interacted with, almost as if he were hiding it from himself. It was as if he saw his calling to wrestle on our behalf with all the riddles that can torment the human mind and heart, to confront the demons that haunt our spiritual existence, so that we could find joy and delicately share in all things human—a sacrifice he made for his mission that was not due to any inherent harshness in his nature."
1221:. While one would assume this motif is solely Kant’s based on his updated version of idealism, Laas thinks this motif “emerges more fully, powerfully, and distinctly in Plato himself.” This motif is characterized by “that ‘spiritual’ principle, which ‘thinks’ and ‘knows,’ designs practical ideals and initiates actions, and whose forms and laws also conform to the knowable being. It belongs to a different home and destination than this earth, this entire perceptual world, and a life that ends with death. It points toward a celestial and suprasensory (intelligible) world of higher value and an afterlife.” And so Laas claims that “we might call this belief the transcendent or suprasensory motif.”
1351:“repeats the old idea that nature is an appearance, but not in the ancient natural-philosophical sense, nor in the Platonic or Kant-Herbartian sense, and without the accompanying notions that such a meaning suggests: without the tendency to understand the ‘essence’ or ‘principle’ behind the appearance that ‘manifests’ in it, and without the assumption that appearance points to something that appears. No, appearance is not taken in this sense at all. Rather, nature is an appearance because it only has a relative meaning; it is only conceivable as an object for a perceiving, thinking self. And this self, as mentioned, does not exist without a non-self, that is, without perceptual objects.”
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aggregate of actual sensory objects falls short in constructing a coherent world, Laas argued that the world encompasses all conceivable contents of perception, guaranteed to an ideal consciousness, which philosophy aims to reconstruct. He asserted that while objects (facts) are independent of consciousness (albeit not perception), this includes the ideal consciousness, thus preserving the feasibility of scientifically investigating the physical world. This approach was meant to guard against "skepticism," despite acknowledging the world's relative and fluctuating nature.
544:"a teacher—or perhaps more accurately, an educator . Even in his role as an academic, his influence may have penetrated more deeply through his personality than the specific content of what he taught; he taught us to think for ourselves and not to just reflect on his thoughts. He had no interest in merely attracting followers to his philosophical perspective unless their conviction showed complete independence. This allowed him to maintain not only personal goodwill but also professional respect for former students who later chose their own paths."
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1018:, that Protagoras argued that knowledge equals perception. And so Laas thinks that this Platonic dialogue, which is solely focused on experiential epistemology and at the same time tries to prove it false, gives the original roots of the principals which he counts as the basis for his positivist philosophy in its earliest and strongest form. But more importantly, Laas thinks this articulation of positivist philosophy has not deviated much from the modern version, while albeit widely misunderstood by the idealist in his day.
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In other words, consciousness, soul, or self, apart from sensory perception, is nothing.” Moreover, perceptual objects (what we see, hear, etc.) are not subjective modifications or states of consciousness; they are the most original and independent forms of objects, distinct from states of consciousness. Consciousness cannot exist without perceptual content, and perceptual content always implies the presence of a perceiving subject. The subject (the perceiver) and the object (the perceived) are inseparably linked.
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1215:. For Laas, “our perceptions and emotions, along with the memory residues, sensual desires, and passions that settle from them through psychomechanical processes, are fundamentally passive states of consciousness influenced or accompanied by external, physical processes.” But for the idealists, they recognize alongside these a “pure” activity of our “higher,” “spiritual” self from within. “In all genuine ‘actions’ these are active outflows of our self, manifestations of our ‘spontaneity,’ activities of ‘freedom.’”
1664:“Pure reason,” according to Kant, supplies all the means of knowledge, with the subservient participation of sensory events, to recognize the world. However, he overlooks that the world is always present to us through “sensations of temperature, touch, and pressure.” In Laas's view, Kant acted as if the mind were present to consciousness as a “substance”; and as if the self were more present than the constantly present sensations of touch and pressure on our skin. Accordingly, in the first preface of the
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of the development of social policy and legislation. With that said, Laas considers
Bentham’s idea that ethically good actions naturally align with the prudently calculated, as if by itself, to be a mistake. Laas thinks that contemporary morality can build on the values and formulations of history. Because in general and in essence, history had the right thing in mind and, in the majority of cases, it indeed was right. But also, in contrast to Bentham, Laas adheres to the concept of duty “You shall!”
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representations of consciousness with no connection to the transcendent or transcendental object. Laas refutes this accusation with references to the entirely different framework of his philosophizing—among other things, for him, the separation of mind and body is not phenomenally demonstrable. His focus is on the individual and society, that is, “on the present and its current interests.” For these, mental facts, representations, and “perceptions” that people use are axiomatically indispensable.
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body. Leibniz, on the other hand, took idealist philosophy further by merging
Platonic and Cartesian elements, which in the end advocated for a sophisticated rationalism that recognized innate ideas as inherent properties of the human soul, setting the stage for Kant’s critical examination of rationalism in response to empiricism. As a result, Kant sought to redefine the boundaries of “pure reason,” thereby limiting its domain to the field of possible experience and establishing
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asceticism and mysticism, which in the end diluted its philosophical richness. Secondly, Laas argued that modern
Platonists often focus selectively on Plato’s doctrines, while rarely seeking to revitalize the entire philosophical framework. For this reason, Laas tried to point out a tendency within Platonism: it drifts towards non-scientific realms of myths and pious intuitions, while simultaneously blurring the lines between serious philosophical inquiry and mere images.
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evolving into general educational institutions that should serve the learning needs and interests of the people of their time. It was mostly the students who wanted to pursue a teaching career that benefited the most. However, Latin was no longer the language of the scientific and educated world. And so, Laas felt that it was no longer appropriate that students failed their final exams due to a specific number of errors in Latin grammar tests.
640:; when I betrayed a certain fondness for the almost frivolous skeptic David Hume; when I introduced my own doctrine under the title of positivism: I had to be prepared for many misunderstandings and dialectical fencing tricks in an age where foreign exchange often has more effect than arguments, proliferate most luxuriantly, where one has become accustomed to defending taken possessions with all means of self-love and rabblerousing.”
1085:)… these ideas, shared by all sensualists, including the moderns, are clearly and distinctly articulated, suggesting that even if Plato, who expressed these ideas but turned away to his ‘idealism’ (and ‘rationalism’), had known the more detailed explanations and deeper justifications of today, he would not have been persuaded to change his views. Thus, his idealistic critique and response remain significant up to the present day.”
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Instead of such formal content, the focus should primarily be on the substantive interpretation of ancient writers, including texts by contemporary German-speaking authors. This way, students could also learn to write genuinely independent texts. Likewise, Laas was focused on the personal development of the students, which was not adequately fostered under the existing curricula. He had already elaborated on this idea in 1868 in
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understanding of its methods. He was increasingly keen to emphasize the seriousness and sobriety of scientific thinking. The more firmly he grounded himself in this new scientific reality, the more rigorously he analyzed phenomena and immersed himself in their development, the more he distanced himself from theories that twist away from the facts or try to leap to a “higher” understanding through some intellectual gymnastics.
809:. His purpose was to provide a remedy for the "discontinuity of philosophy"; that is, its failure to make progress over the centuries and its want of any clear standards. The remedy lay first of all in a new critical approach to the history of philosophy, which in the past had usually been at best merely scholarly and accurate. And so employed a “historical-critical” method, which he had learned from his teacher
3731:, pp. 1-20, Berlin: Hertz, 1884. Reprint in Hildesheim: G. Olms, 1965. The debate sparked because Laas's PhD student Wilhelm Halbfass (Natorp likewise a PhD student of Laas) wrote his dissertation supporting Laas's position that Plato misreads and interprets Protagoras. Plato, as Halbfass claims, that "target Plato's portrayal and critique of the theoretical aspects of Protagoras's views in the
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they are ‘moments’ of an ‘experiential whole.’” Thus, the self has no “transcendent existence.” The self lives “through the actual and conceivable connections of the present moment, the experienced and the experienceable.” Therefore, “the present moment is the most certain; and in the same is always the correlation… of self and world: neither of these moments exists without the other.”
1209:. For idealists, these normative laws function for ethical acts and being, because “they provide form and structure, direction and purpose to all sensory existence and the aspirations of sensory beings.” And so “all reality becomes knowable through these laws, and all desired outcomes become good through them. We would label this aspect of Platonism as rationalistic or aprioristic.”
817:"The rich array of nuances, shades, entanglements, and complications, along with the many inconsistencies of the authors, have made it possible to weave a fabric with just two threads and two basic colors that initially gives the impression of dazzling variety. Yet, upon closer examination, this seemingly intricate web actually breaks down into a few easily discernible main lines."
1570:. “They are accustomed to starting with the provisional and progressively searching for the definitive.” For this purpose, they infer law-like changes in their research subjects from changing relations. Under the current scientific conditions, they unify the different individual perspectives into a consistent representation of the specific object. For Laas, this does not affect “
576:). He considered this sensualistic or positivistic approach to be philosophically superior and more productive than the idealistic approach of most of his contemporaries. In contrast to what he believed to be the problem with idealist philosophy, Laas always stressed that any fact he asserted could be verified, addressed, and developed further by anyone who wished to do so.
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2034:“Everyone follows the path dictated by their original intellectual constitution; it’s good to try for a long time to understand and benefit from even contrary thoughts; and you have followed this path with self-denying perseverance for a long time, but I believe it is now better for you to continue developing along the proper course of your natural destiny.”
1640:, representations and facts develop, which guide human orientation. Reason plays a subordinate role for Laas. He considers it – as Hume had phrased – to be “the slave of sensations.” It primarily serves logical thinking. But an epistemology that aids human action is not made possible through reason. From a positivist perspective, “sensations” are fundamental.
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486:, a three-volume series published between 1879 and 1884, among other publications and reviews, where he fought against the philosophies of Plato and Kant with a deep and open disdain. In the last decade of his life, Laas turned with increasing interest and an almost passionate involvement to the problems of the social sciences, law, and political theory.
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the observation and the more reliable the memory, the more one is capable of predicting what will happen based on the rules that govern the coexistence and succession of perceived objects; those who can do this enjoy great respect. Thus ultimately, if science takes shape as pure perception and experience, then it is nothing more than
2047:"Moreover, the gap between his beliefs and mine seems smaller to me than it appeared to him, and how it probably had to appear given his way of thinking. Unlike what Laas believed, I wasn’t his student with self-denying perseverance but a student with joyful conviction, and I have remained so in more than one respect up until today."
394:. In 1861, he married Martha (1839–1919), née Vogeler and had five sons. His first major publication emerged from his teaching experiences—a guide on teaching German essay writing in the first class of the gymnasium which was published in 1868. Around the same time, he was appointed as a senior teacher with the title of professor at
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is highly likely that if Plato were among us in modern times, “he would maintain his stance.” Because of this, he thinks modern proponents of positivist or sensualist philosophy have not deviated from these principals, even though some progress has been made. (E.g., Laas thinks this was done with David Hume and John Stuart Mill).
1258:, and assert that all thinking, judging, and representations are fundamentally based on “sensory sensations” or “perceptions” or “facts.” For Laas, contrary to all experience, idealists claim that the faculty of “reason” determines thought and action and can judge everything, even what a person has not yet experienced.
343:. These facts were the objects of experience found in the sciences, which many thought would likewise complement the new historical movement on its path to being a science. And so, Laas was always on the lookout for a solid, fertile, empirical foundation, which was indeed greatly influenced by this empirical trend.
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sometimes found off-putting. His noble patron died in
December 1853, but his heirs continued his charitable efforts until Laas was able to support himself by taking a position as a private tutor. He was eventually able to support himself financially, and found himself a job as a private tutor from 1854 to 1856.
636:“When I placed my philosophical convictions in principled opposition to such highly celebrated names as Plato and Kant; when I seemed to declare war on the idealism celebrated by innumerable voices; when I placed my views in historical connection with the maxims endlessly pilloried by one of the contemptible
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seeks to reveal the inherent order within what might initially appear as chaotic philosophical progressions. Characterized by Natorp as a form of "constructing" history, this method is therefore based on the premise that understanding the "syntax" of a science prevents its history from appearing disjointed.
1768:. For Laas, they merely observed that moral judgments “occur with instinctive immediacy.” And so the conditions under which these moral judgments operate remain forever hidden. According to Laas, this means individuals are neither enabled to control their actions nor placed in a position to reflect on them.
1319:, Laas’s described his positivism as an idealism “entirely of this world.” The ideas he uses, however, are self-made and have their roots in sensory perceptions. They do not come from pure reason or the Platonic realm of ideas, but rather from very practical desires and human needs for improving society.
398:. He published further studies on German instruction in 1870 and 1871, which led to plans for a thorough revision of his first book. However, his appointment as a full professor at the University of Strasbourg in 1872, advocated by Trendelenburg, somewhat disrupted these plans. Nonetheless, he published
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as models for his ethics. According to Laas, the
Epicureans laid the groundwork for his positivist ethics. For the Epicureans, ethics is committed to the pleasure of life. It functions socially as “creation of needs” and “agreements of utility” to protect people from harming each other. Thus, morally
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The specific goal of the prevailing morality is subject to societal development, which pursues the highest satisfaction “without knowing what enables this satisfaction.” Therefore, the current state of moral culture consists “of attempts to delineate freedoms and necessary duties from each other, so
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The moral development of both individuals and society depends on the cooperation of everyone working together. Small, but manageable cooperation provides the initial important impetus for this. The more people come together in a well-organized cooperation and feel solidarity, the greater the average
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The designation “objectively valuable” applies only to those values that “lie in the well-understood general interest of a larger number of sentient beings.” This “very simple idea” establishes “the indissoluble unity of duties and rights” and is derived exclusively from human “needs and interests.”
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The most successful further development of
Epicurean ethics, Laas claims, was achieved by Jeremy Bentham. He expanded the sympathetic and friendly impulses of the Epicureans into a “universal philanthropy.” This individualized ethics, which Bentham calls “private ethics,” are realized in the context
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of all others in such a way that it produces the highest bliss for the whole.” Thus, Laas describes both the process and the current state of individual and societal ethics. Moral action unfolds human skills and follows maxims that arise from human experience and guarantee collective happiness “with
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It is part of every person’s experience to have repeatedly found that the continuity of our “perceptions,” or our thinking, is constantly interrupted. We notice that the impressions of different senses mingle and connect. We experience that memories, fantasies, and fragments of thoughts intervene in
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This is because, for Laas, the perceptual world is not produced by the “I,” or any synonymous terms like subject, consciousness, mind, intellect, etc. Perceptions are not a spontaneous creation or reaction of the inner self, for “to be a perceiving subject without perceiving something is impossible.
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While Laas “won’t discuss the
Protagorean origin of the first two ideas,” he believes that “we can attribute the third to the sophist.” This third idea is framed as a significant milestone in the development of sensualism, as it “represents an insight of fundamental and far-reaching importance,” and
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Laas thinks this argument, given by Plato’s reconstruction of
Protagoras’s sensualist philosophy, exhibits the original principles of all empirical or positivist philosophy. “In this respect, the doctrine of modern sensualism aligns completely with that which Plato confronted.” And he thinks that it
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Furthermore, Laas stated that idealistic philosophy is not capable of developing proposals that adequately respond to the current state of scientific development. Instead of starting from “facts,” or sensory “perceptions” like other sciences, idealistic philosophers are still constructing systems of
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and the moral significance of art. However, he came across as a man without emotion to many. One of his traits was that he was always quite stern and suppressed any emotional qualities about himself to others, however this aspect of his character was not permanent. His friends have noted that he was
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along with winning a prize with an essay on
Aristotle. Laas’s association with Trendelenburg was a pivotal moment in his intellectual development. He attended Trendelenburg’s philosophical seminars from the time he entered the university until he earned his doctorate. He also enjoyed Trendelenburg’s
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in his area after school each day to help their parents, who struggled just to provide the most basic food through their hard work. He quickly became acquainted with the seriousness of life and believed his fate was tied to his own personal energy he put into his life. Due to his rough years growing
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Laas's historical-philosophical method advocates for a methodical examination of the origins and development of philosophy as a science, using scientific viewpoints and philosophical theories to uncover underlying systematic laws (for Laas these laws are psycho-genetically developed). This approach
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subjects. His final suggestion specifically addressed the teaching practice of having students present their own formulated and memorized texts as “speeches” before the class. Laas considered these “speeches” a waste of time due to their low quality of their content and minimal learning incentives.
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But when Laas was alive, the old curricula and syllabuses had not yet been changed. This led to criticism and discontent from many involved in educational instructional design regarding the methods and content used. The outdated curricula primarily prevented the higher educational institutions from
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relies on rational definitions. This accounts for the marked difference between their theories knowing. For Laas, the subject-object relation is “correlative” That is, the subject and object are not – as Kant thought – absolute, independent “existences,” but “rather both are correlative phenomena:
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Contrary to
Kantian philosophy, humans do not need “transcendental forms of intuition” for the concept of an extended world. The representation of extension, according to Laas, is acquired from birth through the senses. Thus, everyone can inherently conceive of extension and space, “in terms of the
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Similar to Hume,” Laas sees “in the ‘world’ nothing more than a collection of sensory or perceptual realities and possibilities.” Beyond these realities, there is for him “no object ‘in itself’ and no transcendent ‘matter.’” On the other hand, for idealists like metaphysicians and rationalists, the
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For a positivist, “change” or “transformation” is an empirical fact that philosophy must accept and investigate if it aims to provide scientific guidelines for thinking and acting. Laas thought that the development of science in the 19th century shows that despite all change and transformation, and
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Likewise, Laas’s gives a summary of his reconstruction of Plato’s argument that a science – like philosophy – could never be based on pure perception as Protagoras claimed. For science or knowledge are distinctly higher, more sublime, purer, and more spiritually enlightened than perception, which
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Likewise for Laas, correlationism distinctly rejects the notions of subjectivism and idealism that were put forward by philosophers like Descartes, Berkeley, and Kant, where they argued against this idea that perceptions are merely subjective experiences or modifications of consciousness. Instead,
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happens, practical experience and familiarity develop. Because of this, we learn to correctly interpret distant objects; we anticipate the pleasures and pains resulting from our actions; we learn to handle things and people, as much as possible, according to our will. The sharper and more accurate
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that questioned philosophical values, such as objective knowledge and morality. And so, Windelband saw it – according to Klaus Köhnke’s interpretation – as his “missionary task” to reassert traditional German, particularly Kantian and idealistic, philosophy in Strasbourg against Laas. According to
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Thus, alongside his study of history, he delved into natural sciences. While he did not conduct independent research in the natural sciences as he did in philosophy, education, and literary history he nonetheless absorbed the results of scientific research with remarkable energy and gained a clear
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later successfully employed. This involved critically extracting the correct ideas from the judgments of his predecessors, a method that remained a characteristic feature of his entire research approach. This approach also influenced his endeavor to search into the genesis of his subjects, guiding
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Trendelenburg was known for his knowledge of the history of philosophy and taught in his lectures that a philosopher could learn much for his own thinking and about the thinking of others from the history of philosophy. Through this "historical-critical" method, Trendelenburg advocated for a deep,
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approach fails due to the unproven assertion that reason, autonomous and free from immorality and combined with the will, makes ethical action possible. Kant does not clarify how people can be induced to moral actions, except to demand that these be compulsorily made a duty, thereby incorporating
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ideas. For these idealists, or all “anti-sensualist tendencies” as Laas also called them, all representations, ideas, and actions arise from the intellectual capacity they call reason. Reason guarantees the objective validity of philosophical statements when they are formulated in accordance with
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For Laas, correlationism means the intertwined relationship between subject and object in perception. This theory subscribes to three core ideas. Firstly, that perceptions are the result of pairs of interconnected, dynamic processes that are constantly in flux. Secondly, because of this continual
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Building on this, Laas discusses how Descartes and Leibniz adapted and modified Platonic thought. On the one hand, Descartes emphasized the “natural light” of reason as a criterion for truth, thereby defining humans as thinking substances with innate ideas while separating the human mind from the
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ideas, which are fundamentally separate from the passive, animalistic, and physically mediated state of perception. Thus, science or knowledge are not perception because it involves a distinct, higher form of cognitive activity that engages intellectual concepts, which are pre-existential and not
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forms align parallel to the Platonic ideas “towards the presuppositionless One and Good?” Laas linked this idealistic approach to conceptual realism in logic, to a priori deductive rationalism in epistemology, and to both human spontaneous creativity and divine teleology in metaphysics. He viewed
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He was a well-informed and perceptive literary historian, as evidenced not only by many valuable comments on the essay topics he compiled from this field (found in his book on German essay writing), but also by his excellent study on Herder’s influence on German lyric poetry that was published in
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Morality is a social function. According to Laas, it is shaped by the demands of others and the needs of each individual. The starting point for the implementation of his ideals is therefore the respective valid morality or the practiced moral and self-evident behaviors. They must be examined to
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Scientifically fruitful would also be all distinctions that improve our abilities to “navigate the world of diversity,” understand its laws, and make predictions. Each conceptual differentiation and categorization serves the development of the sciences. The idea of exploring human capabilities –
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With his correlativism, Laas responded to the allegation by the idealistic philosophy of his time, which claimed that positivism was merely “a new edition of egoism or solipsism.” Laas counters that critique with the tools of idealist epistemology, arguing that positivist facts are merely mental
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against anti-sensory philosophy was too severe and pervasive, shaping our thoughts and cultural significantly for the worse. For one, Laas critiques the development of Platonism for not maintaining a consistent, scientific progression, as he notes that its initial developments led to excesses in
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in the history of philosophy not just as representatives of the true model of the world but also as exemplars of self-reflection in scientific work. He believed that the “theory” of knowledge should above all else closely observe the “main stages of scientific discovery at work.” He acknowledged
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over Kant because Aristotle derived his moral directives from the specific nature of humans. He saw this as a valuable feature of his ideal of happiness, particularly because it could be realized on this earth. And so, here, one can see the beginnings of Laas's dispute with idealist thinking. He
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Laas then pointed Natorp towards the Kantians from whom he believed he would gain more support than from him. Natorp's move away from positivism struck Laas as “almost elegiac.” He overcame that “elegiac mood” through reflection which best characterizes the spirit in which he worked: “education
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to all modern philosophers. The similarity with Hume’s phenomenology of the human mind, particularly of human “perceiving” through “impressions,” is reflected in the epistemology of Laas. The terms and issues used by Laas are not only linguistically related to Hume's sensualist thinking but are
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construct of “absolute certainty” and “innate ideas.” According to the scientific standards of the 19th century, for Laas, this approach should now be considered outdated. In terms of human action and thought, Laas even refers to this idea as a “harmful error” because it ultimately ignores what
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Laas, keen to avoid the pitfalls of "monstrous" subjective idealism, along with "skepticism," "frivolity," and "trivial common sense philosophy," started to lean towards a neo-Kantian perspective by advocating for an ideal or complete consciousness. Because, by echoing Mill’s assertion that the
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Vorlesungen über Aesthetik oder über die Philosophie des Schönen und der schönen Kunst. Aus dem handschriftlichen Nachlasse des Verfassers herausg. von Paul Hohlfeld und Aug. Wünsche. Angehängt: 3 Dresdener Vorlesungen, ein Brieffragment und eine Abhandlung über Schönheit und 3 Tafeln über die
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Laas claims that current and past moral concepts lack a philosophically and logically sound foundation and remain stuck in the moral self-evident truths of their respective times. This applies to all views that assume human innate nature enables people to make morally correct decisions and act
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Subject and object together generate “the object of perception, on the one hand, and perception” as a psychological state on the other. The generating processes are in constant flow and have “an existence that varies from moment to moment.” They are “inseparable twins, stand or fall together.”
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towards independence is more dignified than training imitators.” Nonetheless, Natorp credits Laas with inspiring his commitment for the essential integration of historical and specialized research within philosophy. In fact, Natorp views himself as both a disciple of Laas and an adherent of
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But for Laas, if the entirely individual perspective of each person were a correct fact, then any idealistic attempt would become unnecessary – whether through any kind of doctrine of ideas or even more sophisticated transcendental philosophical constructions – to transform “perceptions” into
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Laas also counted among the changes in the world the changes or variations in “perceptions.” People do not only perceive facts differently individually. Even what is supposedly the same is perceived differently at different times. Laas thought this is one of the strongest and most universally
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in English contexts, Laas's theory focused on restricting knowledge to sensory data. It rejected the notion of an autonomous consciousness separate from perceptual content and denied the existence of objects beyond their perceptual interactions, thereby emphasizing the constant variability of
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in 1871. Moreover, he was a top-tier educator and educational writer, an expert on the history of education, a theorist of style, and capable of using elevated, powerfully effective language when he wrote freely. In his lectures, he initially dealt with literary and cultural-historical topics
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Starting Easter 1851, he attended Joachimsthal’s Gymnasium in Berlin, later becoming a boarding student. Upon leaving school, Ernst noted that his personal struggles and experiences, combined with the educational methods used at home led him to develop a shy and reserved demeanor which others
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and on educational theories in ancient and modern times. Although his early days as a professor exclusively focused on pedagogy, his lectures always included philosophical elements. That said, in his own field of philosophy, he was thoroughly familiar with every significant work of the past,
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during his lifetime. But in the end, Laas philosophized independently and wasn't attached to any contemporary German schools of thought or had any followers, though he was in constant exchange of ideas with various philosophers of the 19th century. However, his ideas became the source for
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makes clear, Protagoras is where all sensualist and positivist philosophy begins. But as we only have fragments of Protagoras’s writings, we have to reconstruct his arguments from what remains. But thankfully, Protagoras’s philosophical account of knowledge is discussed quite heavily in
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One of his interpreters, Dragischa Gjurits, observes: “No matter how we turn it, the fact remains that we can never epistemologically escape from correlativism.” Gjurits further notes that correlativism is the central axis of all of Laas's philosophical views around which they revolve.
287:"This direction represents Adolf Trendelenburg’s lasting contribution, and in this regard, Laas was truly his disciple. Laas applied this historical-critical approach not only in philosophy but wherever he aimed to assess the value of existing concepts by connecting them to the past."
1951:. He noted that these institutions still clung to the centuries-old, scholastic form of education which believed it could do without any connection to real life and instead practiced the exclusive imparting of theoretical book style knowledge. He published his tested ideas in 1872 in
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that overall an increase in happiness for many seems attainable.” Only through the course of historical development will people improve their sense of the generally beneficial and their understanding of the best means for achieving it, so that sufferings decrease and joys increase.
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Science picks up all perceptions that are more or less superficial and random or serve only the individual, and then scrutinizes them. By systematically observing, either directly or through the intermediary of the medium, scientists try to “establish scientific fundamental facts.”
841:. As a result, Laas thought it called for a reconsideration of the favorable judgment traditionally accorded to Plato, which has historically overshadowed his rivals, such as the British empiricists. While Laas steered clear of the conclusions reached by certain empiricists like
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When Laas referred to "positivism," he aligned with the traditional German interpretation of the term, associating it with Protagoras and the British empiricists rather than Auguste Comte's teachings, toward which he was generally indifferent or critical. More fittingly termed
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determine the extent to which they serve both individual and common interests. Moral education must not only be free of violence and coercion, but furthermore, if everyone is to respect moral rights and duties, then everyone must individually also have a say in the matter.
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Yet, he did not regret having strongly emphasized the contrast between idealism and positivism. On the contrary, he considered some life and world views currently represented in the name of idealistic philosophy not just inaccurate but even “dangerous,” indeed “culturally
1724:” principle. He characterizes this principle with the idea that one can lead a fulfilling life, both individually and together with others. The specifics of this concept for his time, including prospects for possible further developments, are the subject of his “ethics.”
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From his perspective, it is unnecessary for citizens to belong to a religion. Instead, it is essential to guide everyone to act morally. A morality valid for all could only be developed collectively, as individuals would be overwhelmed by this task. His ethics follow the
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of his time to confront this “vigorous attack on the transcendental hypothesis.” It might be, the reviewer suggested, that Laas’s critique marks a “turning point in the development of the theory of knowledge, that is currently being worked on so much.” The prevailing
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change, perceptions themselves lack permanence and are always in a state of “becoming.” Lastly, all perceptions exhibit an inseparable connection between the subject (the perceiver) and the object (the perceived), suggesting that neither can exist without the other.
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understandable objections to idealism, which assumes that there are ideas or a reason within humans that enable consistent knowledge. Similarly Johann Ulrich from Jena criticized this, one of the first and well-known interpreters of Kant and a contemporary of Kant.
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were busy updating and further developing their philosophical role model in line with the latest scientific developments. From their perspective, they contradicted positivist philosophers, for example, by arguing that judgments about facts are not possible without
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His commitment to intellectual freedom and rigor made him a respected figure among his students and colleagues even as he challenged their views. But simultaneously, he always fostered an environment of critical evaluation and growth for his students. According to
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despite all errors, there are useful research results. But idealistic claims of absoluteness ignore this. According to Laas, from our “perceptions,” memories and representations emerge, that is, “psychic realities” with which we can conduct scientific research.
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perspective, it is objected that the sensibly experienceable does not serve as a suitable basis for investigation because it continuously changes. This applies also to psychic phenomena, or our “perception,” thinking, judging, feeling. Everything is in flux, as
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philosophy – that human reason is not capable of producing ideas and concepts that guarantee the objectivity of our knowledge and moral actions. He always stressed that people are always dependent on what they “perceive” and “feel.” So, for example. in 1882 the
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He strove with all his might to closely link philosophy with the empirical sciences. He primarily sought engagement with the rigorous sciences, and, in this, he was aware of his alignment with the goals of the Kantian school. Like them, he saw figures such as
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personal favor, and dedicated his first major work to him. Yet it was not Trendelenburg’s unique metaphysical ideas that significantly influenced Laas, but rather his reformative views on the approach to philosophical study as a whole: his historical method.
1336:“if it first arose in Protagoras’ mind, this brilliant ‘sophist’ deserves more respect in the history of philosophy than he has received,” regardless of the historical accuracy of Plato’s accounts, since they sometimes portray Protagoras in a critical light.
1265:, are the empirical objects that are accessible to everyone which stimulate independent thinking and action. The sensibly experienceable, or the world of matter and the natural sciences, can be sufficiently explained through mutually conditioning factors. As
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seems to have “perceived” this possible “turning point” as a “blind spot” of its own knowledge. For unlike Laas, it insists inappropriately that subject and object are not only separated but that the object must in every respect be an “independent entity.”
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philosophy – intended to justify the certainty of scientific and everyday action. This certainty, as discussions among philosophers of the 19th century demonstrated, was only promised by Kant’s epistemology but has not yet been fulfilled. Laas’s writings
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Similar errors among Christian philosophers have led to the assumption of a “purely ideal human” who could act morally correctly if only he wanted to, and therefore could also make morally right decisions for social policy. This applies, for example, to
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probability.” Corrections are made that, according to human judgment, are likely to improve pleasure and utility. Together, possible consequences of each decision are considered in order to continuously advance the moral action of all people.
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concepts free from experience to create certainty. For this reason, Laas concludes that both philosophers have left people with a faithful trust in their idealistic assertions, instead of advising them to verify these claims based on facts.
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The term correlationism has disappeared from philosophical discussion for more than 100 years. The fundamental meaning associated with it is found in the correlation of measurement variables and functions in mathematics and statistics.
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Private and scientific evaluations of facts are results of “complicated chains of thought.” They are based on arbitrary judgments of taste or on presumed effects. Positivists assess research outcomes according to the highest common
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They primarily rely on their “perceptions.” Mistakes are easily resolved by further “perceptions.” Other people give us clues about this. Thus, everyone can easily learn to differentiate between real and presumed representations or
813:. Just as Trendelenburg attempted, by distinguishing between the “fundamental” aspects of a philosophy and its “derived” elements, "we might yet recognize the inherent organization, structure, and necessity within this diversity."
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developed by Laas. It is a religion-free “morality brought down to earth.” He considers it impossible that various religions can contribute to peaceful coexistence. Additionally, matters of faith are not scientifically answerable.
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him in both philosophy and education. Laas even stated that for all human institutions that have evolved from historical life, immersing oneself in their development is the only way to gain a clear understanding of their validity.
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that followed. His father loyally supported the royalists, which led to retribution from the opposing party; they boycotted his work. During this time as a young boy, Ernst and his younger brother had to collect firewood from the
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The world shows overall enough constancy for people to adapt to changes through actions. Scientifically fruitful are all distinctions that improve our ability to “navigate the world of diversity,” understand its laws, and make
988:, where he gives an argument against his philosophy based on pure perception. While Laas thinks Plato gives some strawmans of Protagoras arguments and philosophical positions, as well as what be believes to falsely tying it to
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in 1884, and barely rested until he sent off the last manuscript in September of the previous year. But a ten-day stay in the Black Forest was hardly sufficient recovery for him. In November, he became seriously ill with a
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For Laas, positivist philosophy starts from sensory “perceptions” or facts (empirical objects), and rejects statements about non-sensory things along with idealist philosophy which – like Kant, for example – starts from
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up, Paul Kannengiesser has said that Laas "truly earned everything himself." But when Ernst completed his education at the local public school and was ready to choose a career, he faced the bleak prospect of becoming a
1574:.” It compares things under abstract conditions – for example, using mathematical tools – which are concretely incomparable. Moreover, science can hypothetically or fictitiously dissolve “perceivable” things (e.g.,
1549:“Perceptions” of all kinds are related to each other, thus creating a coherent world. Laas explains this fact through correlativity: an objectivity that is created by the coherence of all facts from all people.
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From Laas's perspective, the outdated curriculum concepts and content arose from the fact that the curricula and syllabuses still valid in his time had already been developed in the 16th century. The reformer
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philosophical version of rational idealism that starts from something secondary, namely a genetically later element, is “reason,” and declares it the spiritual “court of justice” that evaluates all knowing.
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to us. From the remnants of memories come representations; then reflections, comparisons; from these arise judgments, beliefs, expectations, both true and false. Over time, through focused attention to what
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Protagoras explicitly rejected religion and metaphysics as not belonging to philosophy. Cf. Alexander Rüstow: Ortsbestimmung der Gegenwart: eine universalgeschichtliche Kulturkritik. Münster 2003, p. 114.
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The terms “sensations,” “perceptions,” and “facts” are used by Laas interchangeably. They do not denote “knowledge” but rather what precedes and conditions “knowing” throughout life. According to Laas,
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every thinking process. Yet, people have always been capable of conducting science because, according to Laas, they have no problem with their "perceptions," judgments, and feelings constantly changing.
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Laas attempts to give a reconstruction of Plato’s argument of Protagoras’s sensualism in order to show how the underlying principles originated for his own philosophy. The reconstruction goes like this.
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turn… is vastly different from the Platonic view.” However, upon closer inspection, an “interesting kinship” emerges. Do not the “laws of understanding… have something of the paradigmatic character of
4081:. Berlin/Göttingen/Heidelberg 1953, p. 262. Krueger uses it to describe the "interaction of all experiential traits, including the after-effects of past ones, and is rooted in the entire organism."
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Der deutsche Aufsatz in der ersten Gymnasialklasse (Prima). Ein Handbuch für Lehrer und Schüler, enthaltend Theorie und Materialien, zusammengestellt aus den Erträgen und Erfahrungen des Unterrichts
1976:. At the time, this corresponded to the importance of Latin as the language of science and as the language of communication throughout Europe. These conditions no longer existed in Laas’s time.
845:, he even more strongly dismissed any form of subjective idealism, which posits that the perceiver's reality is superior or the only reality, compared to the objects of perception or sensation.
1522:, start from “perceptions” and accept that what people “perceive” is relative and changeable. Unlike idealists, however, positivists maintain that this reality can be scientifically addressed.
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Laas’s definition of “objective” follows his view that subject and object are inseparably connected. He has called this Correlativism . Objectivity in this sense is a functioning, harmonious
1026:) may still be underdeveloped and lacking in detail, some of its most characteristic features are already so clearly defined that the subsequent work on this principle – since the revival of
552:(1858–1889) who published his literary remains after his death. According to Kerry, Laas published knowledgeable and detailed studies on the theoretical philosophy of his time, especially on
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has said that: "it’s hard to name a highly regarded book on a philosophical subject that he hadn’t referenced at some point in a way that shows he didn’t just read it but studied it deeply."
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Moreover, positivists think sensually and base their arguments exclusively on the sensibly experienceable, on facts . These facts, unlike the “non-sensible” transcendental categories and
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Laas regarded positivism as the “solely scientifically justified” philosophy. According to him, It was free from the “arbitrary absolutisms of speculative philosophy,” especially that of
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knowledge as foundational to human cognition. Laas thought that Kant’s philosophy represented a significant shift in idealism: the transcendental shift. For Kant argued for a form of
1955:. He emphasized that his reform proposals were overdue consequences of changed socio-political conditions. This resulted in a book that he had painfully lacked as a young teacher.
1203:. This motif is “the drive to base all scientific knowledge and ethical action… on absolute principles or even a single concept or proposition that needs no further justification.”
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Laas presents correlationism as a theory of “subject-objectivism,” where the existence of objective perceptual content is inherently tied to a perceiving subject, and vice versa.
1753:. Laas notes that this claim – because of its fundamental ambiguities – is not suitable for community life and carries the potential for inciting unforeseeable social conflicts.
758:– as P. Jacob Kohn states in his dissertation on Laas’s positivism – and it employed the method of sciences practiced at the time. Therefore, with his three-volume publication
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views. However, Laas points out that the moral law is founded “in the culturally acquired, in the feelings of solidarity and justice,” and not in the unprovable pure reason.
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something objective. He will show on the following “pages” that although something similar could succeed in positivism, it would be in a completely different way than usual.
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Laas defines morality, or ethics, as the "science of ideals" of his practical wisdom for life. These ideals are the highest good, the highest duty, and the highest virtue.
323:. It was precisely during this time when the remarkable successes of the natural sciences were increasingly overshadowing philosophical speculation. As the significance of
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Grundriss der Geschichte der Philosophie. III Teil. Die Neuzeit. 6. mit einem Philosophien- und Litteratoren-Register versehene Aufl. Bearb. und herausg. von Max Heinze.
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1470:. Epistemology, as Locke conceived it, was meant to be a “natural philosophy”: scientific research should clarify what the human mind can know, judge, and understand.
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knowledge and principles as essential to understanding, which Laas thought reflected Plato’s influence yet also marking a departure into new philosophical territory.
1238:. The latter had claimed that every person possesses a mental faculty called reason. According to Laas, historically speaking, Kant had merely replaced the previous
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Didaktik als Bildungslehre nach ihren Beziehungen zur Socialforschung und zur Geschichte der Bildung. I Bd. Einleitung. Die geschichtlichen Typen des Bildungswesens
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And so, with his large knowledge of the history of philosophy, he concluded that there are essentially only two types of philosophies in the history of philosophy:
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Laas grew up as the son of the master tailor Johann Peter Laas (1807–57) and his wife Berta Ida Flora (1818–52), née Beil, in economically limited circumstances in
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The highest human virtue is a form of character or, more contemporarily expressed, an individual behavior that can produce these ideals as perfectly as possible.
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concepts. Reason not only enables philosophers but all people to make correct judgments about any possible experience as well as about non-experiential matters.
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All philosophies are distinguished as Platonism or Anti-Platonism. Modernization of Language Education. Protagoras as founder of all sensualist philosophies.
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perspectives, finding joy in the synthesis of these influences. Likewise, Natorp believed he and Laas were more similar in thinking then what Laas believed:
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in the same year and revised his earlier work on essay writing in 1876. In 1872, he received a full professorship in philosophy at the newly re-established
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2166:, edited by Richard Avenarius. 1881: pp. 137–185; 296–348; 448–489; 1882: pp. 189–233; 295–329. Leipzig: Fues’s Verlag (R. Reisland). Digitized:
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is informative. Here Laas discusses the deficits of Kant’s philosophy and the completely different foundations of his positivist philosophy. Full text at
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Les révolutions du droit, Études historiques destinées à faciliter l'intelligence des instructions sociales. Tome II: L'enfantement du droit par la guerre
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correct actions are those that protect the individual from harm and benefit society. If moral laws are deficient in this respect, they must be improved.
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942:. He rejected other ideas of Comte – including his doctrine of science – and distanced himself from Comte’s later religious ideas, which he considered “
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He proposed extensive and, in the discussions of his time, controversial changes: primarily a reduction in grammar and formal style exercises in the
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Laas characterizes his ethics as “practical wisdom for life.” This wisdom “balances the pleasure and utility of the individual with the pleasure and
670:. After a brief resurgence in the winter, his health rapidly declined. He lost consciousness on July 23 and passed away on July 25 at 3:30 p.m.
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Gymnasium und Realschule. Alte Fragen mit Rücksicht auf das bevorstehende Preussische Unterrichtsgesetz historisch und kritisch von Neuem beleuchtet
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Laas, in his attempt to argue against idealism, identified five motifs that unifies all idealist philosophy which he took for mistakes. These are:
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4804:. Weidmannsche Buchhandlung, Berlin 1872, p. VI. "How often had I sought it myself in the early days of my pedagogical work and sorely lacked it!"
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4412:. Leipzig 1881, p. 52. Theories of knowledge also raised questions about the relationship between physiological and mental processes. Cf. pp. 1-5.
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Dr. H. Holtzmann. "Worte am Grabe von Dr. Ernst Laas, Professor der Philosophie in Strassburg, gesprochen im Auftrage der Collegen von Professor"
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1586:. However, even they cannot specify what this actually consists of. What benefits everyone must therefore be continuously investigated together.
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critical study to distill the enduring elements from the works of the past, which should then inform the true philosophical task of the present.
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expressed this everyday experience or fact with his statement that “Man is the measure of all things.” Plato, interpreting Protagoras, added in
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4838:. p. 25. “Latin has long since lost its dominant position over all modern languages… Latin has finally lost its place among scholars as well.”
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La philosophie scientifique. Science, art et philosophie. Mathématiques, sciences physiques et naturelles, sciences sociales, art de la guerre
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Vorschule der Dichtkunst, theoretisch-praktische Anleitung zum deutschen Vers- und Strophenbau mit vielen Aufgaben und beigegebenen Lösungen
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1369:.” Laas considers only “subjective states (feelings) and sensory content (sensations).” Similarly, this is done by the anti-metaphysicians
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In the conclusion of the third volume of his trilogy, Laas wrote about the philosophical and political significance of his investigations:
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like himself, consider these idealistic assertions to be unfounded. From his perspective, they are, among other things, a result of the
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idealism as influenced by a mathematical pursuit of absolute knowledge and related it to the concepts of innate ideas and final causes.
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l Rector Gaedke, and General von Massow who admired his father’s loyalty to the crown, he was able to attend the Joachimsthal Gymnasium.
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934:, and he advocated for positivism or sensualism as a desirable common direction for the philosophy of his time. Although he recognized
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Wilhelm von Humboldt's Aesthetische Versuche über Goethe's Hermann und Dorothea. Dritte Auflage. Mit einem Vorwort von Hermann Hettner
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is said to have noted. This statement prompted Plato to invent eternal, unchanging ideas. Kant, spurred by Hume’s skepticism, claimed
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Bust of Protagoras (490–420 BCE). Laas saw Protagoras as the person who originated the positivist/sensualist tradition of philosophy.
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4731:. Inaugural-Dissertation zur Erlangung der philosophischen Doktorwürde. Oswald Schmidt, Leipzig 1902 pp. 10-20; 46 (online in the
882:” and ethical abstracts such as “ought,” which Kant thinks are present in human reason or understanding “before any experience” (
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Selbstanzeigen für Idealismus und Positivismus. Eine kritische Auseinandersetzung. Erster, allgemeiner und grundlegender Theil
974:. Laas thought this statement to be one of the earliest foundations to his own philosophical approach. As the first volume of
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In the first volume of his trilogy, Laas presented the general foundations of his positivism with interpretations of texts by
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Worte am Grabe von Dr. Ernst Laas, Professor der Philosophie in Strassburg, gesprochen im Auftrage der Collegen von Professor
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as “subject-objectivism.” With this, he also clarifies the connection he sees between his notion of objectivity and that of
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people perceive. No demand of reason can change the fact that the facts (“perceptions”) are as they are. Positivists, like
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In Jahresbericht über die Fortschritte der classischen Alterthumswissenschaft. Biographisches Jahrbuch für Altertumskunde,
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In Jahresbericht über die Fortschritte der classischen Alterthumswissenschaft. Biographisches Jahrbuch für Altertumskunde,
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For example, a truly objective moral value is the desire of all people to limit the despotism of individuals and groups.
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1912:, for whom “will” and “representation” provide a mutually enabling foundation for comprehending and forming the world.
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The highest good is the highest possible absence of pain and the greatest surplus of pleasure for all sentient beings.
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system waned, the esteem for empirical research rose, which Hegel had somewhat dismissed. This was especially true in
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Idealismus und Postivismus. Eine Kritische Auseinandersetzung. Zweiter Theil: Idealistische und positivistische Ethik
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Die Philosophie unserer Dichterheroen. Ein Beitrag zur Geschichte des deutschen Realismus. I Band: Lessing und Herder
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221:. Ernst’s childhood was marked by various hardships, especially during the difficult years of 1846 and 1847 and the
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But in the standard histories of philosophy of the 20th century, there are no detailed presentations of his ideas.
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esteemed Aristotle's more empirical approach more highly than Plato's abstract suprasensory ethics based on ideas.
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Der Positivismus von Ernst Laas. Inaugural-Dissertation der hohen philosophischen Fakultät der Universität zu Bern
2299:, edited by F. Ascherson, J. Bergmann, and E. Bratuscheck, vol. 10. no. 3. pp. 111–134, Berlin: F. Henschel.
2076:, a posthumous collection, was published at Vienna (1887). None of Laas work’s have been translated into English.
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In everyday life, people handle their “perceptions,” or changes in facts, in the following tried and tested ways:
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But due to overwork, he suffered from health issues as early as 1877. Despite this, he completed his three-volume
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1880:. The morally valuable aspects, moral duties, and virtues are substantive tasks that people must solve together.
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1069:, lie in sensory perception, in what is "given" to us. All intellectual development relies on the "abilities" of
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and anti-Platonism. The first philosophy, which Laas also characterized as “sensualist,” could be traced back to
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The Positivism of Ernst Laas. Inaugural dissertation of the high philosophical faculty of the University of Bern
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Köhnke, this was expressly supported by the ministry for political reasons. In 1884, Laas attacked Windelband’s
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4205:. Munich 1996, pp. 63-66. Locke's successors, e.g. Berkeley and Hume, each followed this path in their own way.
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position of his body and his living conditions. These representations never leave them throughout their life.”
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4378:. Inaugural-Dissertation zur Erlangung der philosophischen Doktorwürde. Oswald Schmidt, Leipzig 1902 p. 14. (
4034:. Inaugural-Dissertation zur Erlangung der philosophischen Doktorwürde. Oswald Schmidt, Leipzig 1902 p. 57. (
2778:, edited by H. Bonitz, R. Jacobs, P. Buhle, no. 24, pp. 561–629; 848–852, Berlin: Weidmannsche Buchhandlung.
2540:
Sämmtliche Werke. In chronologischer Reihenfolge herausg. von Karl Kehrbach. I Bd. Mit einer lithograph. Taf.
5902:
5615:
5418:
5396:
5141:
1944:
1742:
1666:
1657:
1139:
894:
443:
266:
Photo of Adolf Friedrich Trendelenburg. Trendelenburg was one of the most influential philosophers for Laas.
214:
178:
4175:. Inaugural-Dissertation zur Erlangung der philosophischen Doktorwürde. Oswald Schmidt, Leipzig 1902 p. 60.
3737:
Forschungen zur Geschichte des Erkenntnisproblems im Altertum: Protagoras, Demokrit, Epikur und die Skepsis
3729:
Forschungen zur Geschichte des Erkenntnisproblems im Altertum: Protagoras, Demokrit, Epikur und die Skepsis
938:
as a founder of positivism, he found Comte lacking in pressing philosophical issues, such as statements on
146:
5326:
5292:
5009:
4897:
Idealismus und Postivismus. Eine Kritische Auseinandersetzung. Erster, allgemeiner und grundlegender Theil
3089:
1746:
1269:
had made clear, it is questionable to construct causal connections and habitually hold them to be “true.”
1366:
5823:
5443:
5428:
5332:
3568:
https://www.encyclopedia.com/humanities/encyclopedias-almanacs-transcripts-and-maps/laas-ernst-1837-1885
1968:
had established the contents and methods of teaching to meet the requirements of that era. As a result,
1506:
1300:
1010:
984:
838:
512:
194:
3697:. Volume I, p. 1-24. The introduction of the book spells out his aims and goals in a very clear manner.
2271:
2257:
1143:
Bust of Plato (427–348 BCE). Laas took Plato to be the founder of the idealist tradition of philosophy.
4879:
Kants Analogien der Erfahrung. Eine kritische Studie über die Grundlagen der theoretischen Philosophie
3652:
3636:
Kants Analogien der Erfahrung. Eine kritische Studie über die Grundlagen der theoretischen Philosophie
2427:
Zur Erinnerung an K. G. F. Krause. Festrede gehalten zu Eisenberg am 100. Geburtstage des Philosophen.
2281:
2191:
2181:
2152:, edited by Richard Avenarius, pp. 1–54; 185–224; 311–367, Leipzig: Fues’s Verlag (R. Reisland).
2139:
2121:
5994:
5989:
5831:
5502:
5465:
5366:
5361:
5297:
5156:
3427:
1849:
The highest human duty is to act in such a way that this good can develop as effectively as possible.
320:
3727:, edited by Richard Avenarius, pp. 479–497, Leipzig: Fues’s Verlag (R. Reisland); and Natorp, Paul.
3498:
Trendelenburg, Friedrich Adolf (1855). "Ueber den letzten Unterschied der philosophischen Systeme".
2321:
De l'intuition dans des découvertes et inventions, ses rapports avec le positivisme et le Darwinisme
2107:
1197:. This aspect of idealism is grounded on "the belief that a true science operates like mathematics."
712:
424:
University of Strasbourg at the end of the 19th century. This is where Laas became a professor 1872.
307:
Philosophy and cultural history were the main focuses of his university studies; in the seminars of
5970:
5807:
5255:
5238:
5192:
5182:
5049:
1909:
1687:
1435:
560:
in which he advocated for the supremacy of positivism over idealist thinking. For Laas, the facts (
491:
166:
5892:
4490:
2840:, edited by Franz von Holzendorff and W. Oncken, vol. 4. no. 49–50. pp. 1–96, Berlin: Carl Habel.
126:
epistemology, positivism, history of philosophy, Kantianism, idealism, Aristotle, Plato, pedagogy.
5882:
5683:
5559:
5433:
5354:
5318:
5126:
3406:
3373:
3249:
3201:
1998:
1965:
1948:
1757:
1750:
1035:
890:, idealists only assigned a subordinate role to sensory “perceptions,” “sensations” and “facts.”
771:
686:
609:
218:
2817:
3271:
Hübinger/Bruch/Graf (Eds.) Kultur und Kulturwissenschaften um 1900: Idealismus und Positivismus
2653:
2420:
2391:
Claude Baduel et la Réforme des Études au XVIe siècle. Ouvrage couronné par l'académie de Nîmes
2270:, edited by Paul Siebeck, 61–84, Freiburg and Tübingen: Akademische Verlagsbuchhandlung, 1884.
1045:– has hardly shown any significant deviations in its core essence. It is acknowledged that the
699:
His grave is located in the Cimetière Saint-Gall in Strasbourg-Koenigshoffen (Section 5A-2-8).
250:
5857:
5698:
5673:
5549:
3346:. 6th edition. Volume 12: L-Lyra. Bibliographisches Institut, Leipzig / Vienna 1908, pp. 2-3 (
3017:, edited by H. Kern and H. J. Müller, no. 38, pp. 689–694, Berlin: Weidmannsche Buchhandlung.
2989:, edited by H. Kern and H. J. Müller, no. 37, pp. 672–679, Berlin: Weidmannsche Buchhandlung.
2254:
Idealismus und Positivismus. Dritter Teil: Idealistische und positivistische Erkenntnistheorie
1977:
1775:
Christian beliefs and convictions. He uses terms like “transcendental freedom” and the formal
1624:.” From these, both from his own perspective and from the viewpoint of other sensualists like
1422:
1370:
911:
794:
674:
391:
328:
1679:
In 1877, a reviewer of the Jena Literary Gazette recommended to the Kantian adherents of the
774:.” For this foundation, he used terms such as facts, sensations, experiences, and memories .
5862:
5783:
5767:
5693:
5647:
5212:
5121:
2806:, vol. 2, no. 30, pp. 534–548; 577–584; 609–618; 654–662, Leipzig: Friedrich Ludwig Herbig.
2268:
Strassburger Abhandlungen zur Philosophie. Eduard Zeller zu seinem siebenzigsten Geburtstage
993:
931:
597:
95:
2554:
Die Principien der monistischen Naturreligion. Moderne Anschauungen über Religionsreformen.
2218:, edited by Franz von Holzendorff, vol. 12. no. 184. pp. 297–332, Berlin: Carl Habel.
2097:
5877:
5872:
5453:
5408:
5243:
5217:
5161:
5038:, edited by Richard Avenarius. pp. 1–6, Leipzig: Fues’s Verlag (R. Reisland). (1886).
2512:
Ueber das Wesen und die Bedeutung der menschlichen Freiheit und deren moderne Widersacher.
1784:
1707:
1641:
1571:
1511:
1262:
1031:
898:
842:
729:
682:
508:
499:
495:
475:
379:
367:
2814:
Der deutsche Unterricht auf höheren Lehranstalten. Ein kritisch-organisatorischer Versuch
2688:
Noumena. Die »transcendentalene Grundgedanken« und die »Widerlegung des Idealismus«.
1230:
Laas fundamentally viewed the possibilities of philosophy differently than the idealists
470:
From 1878 onwards, he lectured exclusively on philosophy and further educated himself in
308:
210:
158:
3227:
Idealism and Postivism. A Critical Examination. Part Two: Idealist and Positivist Ethics
2441:
Das Quadrat der Bildung. Mathematisch-philosophische Erwägungen. Mit einer lithogr. Taf.
2079:
Here is a complete list of his works taken from Paul Kannengiesser’s obituary for Laas.
1304:
160c the idea: “Things are for me as they are for me, and for you as they are for you.”
910:
suprasensory world knowledge – such as representatives of transcendental philosophy and
5539:
5480:
5313:
5248:
5233:
5136:
3649:
Kants Stellung in der Geschichte des Konflikts zwischen Glauben und Wissen. Eine Studie
3269:
Köhnke, Klaus Christian (1997). "Neukantianism zwischen Positivismus und Idealismus?".
2630:, edited by Richard Avenarius, pp. 231–247, Leipzig: Fues’s Verlag (R. Reisland).
2313:, edited by Richard Avenarius, pp. 503–504, Leipzig: Fues’s Verlag (R. Reisland).
2246:, edited by Richard Avenarius, pp. 479–497, Leipzig: Fues’s Verlag (R. Reisland).
2188:
Kants Stellung in der Geschichte des Konflikts zwischen Glauben und Wissen. Eine Studie
2023:
1869:
1861:
1821:
1796:
1583:
866:
834:
733:
659:
606:
601:
409:
371:
17:
2526:
Gottfried Wilhelm Leibniz philosophische Schriften. Herausg. von C. J. Gerhardt. V Bd.
1670:(1781/1787), he devalued the “physiology of the human mind” conducted by Locke in his
673:
After his death, Laas’s positivist ideas were no longer discussed. Successors such as
5983:
5718:
5713:
5688:
5497:
5438:
5349:
5277:
5207:
5202:
4962:
4957:
3149:, edited by Richard Avenarius. pp. 1–6, Leipzig: Fues’s Verlag (R. Reisland). (1886).
2040:
1876:
It is the task of both private and public education to develop this behavior without
1653:
1629:
1575:
1563:
1459:
1443:
1390:
1239:
1235:
935:
853:
782:
553:
435:
316:
295:
Under Trendelenburg’s guidance, his philosophical thinking initially oriented around
232:
4901:
Idealism and Postivism. A Critical Examination. First, General and Fundamental Part.
4077:. Volume III, p. 48. The term experiential wholeness can be found in Felix Krueger:
2955:
Zu Göthe's Geburtstag! Ein Gedenkblättchen, Freunden und Gesinnungsgenossen gewidmet
2232:, edited by Richard Avenarius, pp. 1–17, Leipzig: Fues’s Verlag (R. Reisland).
2204:, edited by Richard Avenarius, pp. 1–16, Leipzig: Fues’s Verlag (R. Reisland).
1872:
as founding in the modern era the same tradition of ethical thought he is supports.
743:
presuppositions. This led to positivist-themed discussions among Neo-Kantians about
5573:
5371:
5302:
5262:
5090:
3853:. Volume I, Ch. 12, 13, 14, 15, 16 for a detailed analysis of each of these motifs.
2983:
Der deutsche Aufsatz in der Prima des Gymnasiums. Ein historisch-kritischer Versuch
1817:
1486:
1439:
1399:
1027:
585:
523:
503:
336:
244:
2742:. Berlin: Weidmannsche Buchhandlung. Second print 1874. Second, revised edition:
2178:
Idealismus und Positivismus. Zweiter Teil: Idealistische und positivistische Ethik
1473:
About 100 years after Locke, Laas thought that the epistemological undertaking in
789:
from the early modern period. He launched a general attack on idealism, including
350:
Laas received his doctorate in philosophy December 5, 1859 with a dissertation on
3665:
Inaugural-Dissertation der hohen philosophischen Fakultät der Universität zu Bern
3347:
2841:
2219:
720:, where Laas gives his a detail presentation of his views on Kant's epistemology.
5897:
5887:
5867:
5287:
5267:
5177:
5100:
5027:
ed. Iwan Müller, vol. 41, 123–136, Berlin: Verlag von S. Calvary & Co, 1885.
3330:
3129:
ed. Iwan Müller, vol. 41, 123–136, Berlin: Verlag von S. Calvary & Co, 1885.
2947:, edited by Ludwig Herrig. no. 32 pp. 224–225, Braunschweig: George Westermann.
2933:, edited by Ludwig Herrig. no. 32 pp. 223–224, Braunschweig: George Westermann.
2919:, edited by Ludwig Herrig. no. 31 pp. 206–213, Braunschweig: George Westermann.
2905:, edited by Ludwig Herrig. no. 31 pp. 198–202, Braunschweig: George Westermann.
2891:, edited by Ludwig Herrig, no. 29 pp. 299–303, Braunschweig: George Westermann.
2873:, edited by Ludwig Herrig. no. 28 pp. 308–312, Braunschweig: George Westermann.
2859:, edited by Ludwig Herrig. no. 28 pp. 296–304, Braunschweig: George Westermann.
2631:
2455:
Friedrich Rückerts Gedankenlyrik nach ihrem philosophischen Inhalte dargestellt.
2314:
2247:
2233:
2171:
2153:
2027:
1973:
1776:
1601:
because they are fundamental conditions of all sciences – was also suggested by
1455:
1000:– he nonetheless acknowledges Plato’s philosophical gifts and literary talent.
997:
962:
947:
549:
537:
519:
471:
464:
463:
especially those important in cultural history as well as contemporary studies.
459:
358:). Laas regarded scientific psychology as the sole basis for ethics and praised
4851:. Berlin 1897, reprint of the 3rd. Edition 1909, TP Verone Cyprus 2016, p. 107.
2975:, edited by Ludwig Herrig. no. 32 p. 452–456, Braunschweig: George Westermann.
1972:
remained a subject and the language of instruction, just as it had been in the
5708:
5678:
5458:
5282:
5146:
5095:
5072:
2419:, no. 46, pp. 1456–1466, Göttingen: Dieterich’sche Verlags-Buchhandlung.
1905:
1721:
1633:
1625:
1621:
1602:
1519:
1515:
1502:
1498:
1482:
1451:
1447:
1403:
1374:
1295:
1278:
1266:
1247:
1243:
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989:
971:
927:
857:
830:
767:
744:
725:
678:
613:
593:
580:
332:
311:
and Haupt, he developed the philological precision that marked his studies of
254:
Former building of the Joachimthal Gymnasium, Berlin-Wilmersdorf, Bundesallee.
198:
182:
174:
170:
162:
2913:
Anthologie neugriechischer Volkslieder im Original mit deutscher Uebersetzung
2498:
Gliedbauverschiedenheit der poetischen Schönheit, die Kunst und die Baukunst.
612:
was appointed to Strasbourg. On his view, Laas’s positivist philosophy was a
5949:
5935:
5923:
5907:
5475:
5413:
5272:
5105:
3329:
Rudolf Eisler (philosopher): Philosophen-Lexikon. Berlin 1912, pp. 371-373 (
2744:
Der deutsche Aufsatz in den oberen Gymnasialklassen. Theorie und Materialien
2652:, no. 22, pp. 889–893, Göttingen: Dieterich’sche Verlags-Buchhandlung.
2616:, edited by Max Roediger, no. 34, pp. 1187–1188, Berlin: Weidmannsche.
2602:, edited by Max Roediger, no. 32, pp. 1122–1123, Berlin: Weidmannsche.
2546:, edited by Max Roediger, no. 51, pp. 1819–1820, Berlin: Weidmannsche.
2532:, edited by Max Roediger, no. 45, pp. 1603–1604, Berlin: Weidmannsche.
2518:, edited by Max Roediger, no. 43, pp. 1525–1526, Berlin: Weidmannsche.
2504:, edited by Max Roediger, no. 40, pp. 1411–1412, Berlin: Weidmannsche.
2489:, edited by Max Roediger, no. 31, pp. 1107–1108, Berlin: Weidmannsche.
2397:, edited by Max Roediger, no. 38, pp. 1467–1468, Berlin: Weidmannsche.
2383:, edited by Max Roediger, no. 26, pp. 1035–1036, Berlin: Weidmannsche.
2363:
G. W. Leibniz Philosophische Schriften. Herausg. von C. J. Gerhardt. IV Band
1808:
1780:
1734:
1676:(1690) because Locke had derived it from the “rabble of common experience.”
1567:
1023:
943:
826:
790:
751:– such as Kant’s concepts and categories – should also be considered facts.
359:
312:
296:
2961:, edited by Ludwig Herrig. no. 32 p. 225, Braunschweig: George Westermann.
262:
5004:
All the biographic information for this article comes from three sources.
4729:
Die Erkenntnistheorie des Ernst Laas. Eine Darstellung des Correlativismus
4376:
Die Erkenntnistheorie des Ernst Laas. Eine Darstellung des Correlativismus
4173:
Die Erkenntnistheorie des Ernst Laas. Eine Darstellung des Correlativismus
4032:
Die Erkenntnistheorie des Ernst Laas. Eine Darstellung des Correlativismus
2447:, edited by Max Roediger, no. 16, pp. 563–564, Berlin: Weidmannsche.
2377:
Philosophie als Begriffswissenschaft. I Teil. Die Wissenschaft des Geistes
2369:, edited by Max Roediger, no. 17, pp. 659–660, Berlin: Weidmannsche.
1812:
Bust of Epicurus, whom Laas sees as his forerunner in ethics in antiquity.
848:
785:, non-Kantian philosophers, and philosophers close to positivism, such as
5187:
4975:. Vol. 16 (11th ed.). Cambridge University Press. pp. 1–2.
2574:, edited by Max Roediger, no. 8, pp. 261–262, Berlin: Weidmannsche.
2433:, edited by Max Roediger, no. 4, pp. 124–125, Berlin: Weidmannsche.
2355:, edited by Max Roediger, no. 9, pp. 316–318, Berlin: Weidmannsche.
1980:
had replaced Latin in the sciences, social interactions, and literature.
1877:
1649:
1478:
1454:
endeavor aimed at justifying the new sciences that had emerged since the
1273:
875:
822:
667:
455:
451:
278:. But soon his interest soon shifted to philosophy following advice from
275:
186:
2014:
527:
a very kind man, which would only be shown in very infrequent moments:
299:, and in his doctoral dissertation, he adopted a similar method to what
3031:, edited by Max Roediger, no. 44, pp. 1612–1613, Berlin: Weidmannsche.
2708:, edited by Max Roediger, no. 41, pp. 1500–1501, Berlin: Weidmannsche.
2694:, edited by Max Roediger, no. 36, pp. 1300–1301, Berlin: Weidmannsche.
2666:, edited by Max Roediger, no. 2, pp. 43–44, Berlin: Weidmannsche.
2475:, edited by Max Roediger, no. 23, pp. 819, Berlin: Weidmannsche,.
2118:
Eine kritische Studie über die Grundlagen der theoretischen Philosophie
1474:
689:
completely ignored him. With that said. Laas was mentioned in Eisler’s
637:
617:
568:, Laas’s idiosyncratic spelling, which he consistently used instead of
236:
2792:, vol. 1, no. 30, pp. 13–18; 44–50, Leipzig: Friedrich Ludwig Herbig.
2588:, edited by Max Roediger, no. 29, p. 1027, Berlin: Weidmannsche.
2560:, edited by Max Roediger, no. 52, p. 1851, Berlin: Weidmannsche.
1315:
At the end of the first volume of his historical-critical analysis in
921:
Kant’s Role in the History of the Conflict between Faith and Knowledge
5933:
5403:
3781:. Volume I, p. 39-43 All the italics are to replicate Laas's writing.
2680:, edited by Max Roediger, no. 16, p. 572, Berlin: Weidmannsche.
2461:, edited by Max Roediger, no. 20, p. 708, Berlin: Weidmannsche.
2341:, edited by Max Roediger, no. 13, p. 445, Berlin: Weidmannsche.
2006:(Prima.) and supplemented it with additional material and resources.
1700:
1467:
1362:
1255:
879:
763:
663:
589:
387:
240:
75:
4468:. Volume III, p. 63. In this context, the 1876 publication by Laas:
2722:, edited by Max Roediger, no. 7, pp. 217–218, Berlin: Weidmannsche.
352:
The Meaning of Aristotle’s Eudaimonia and Its Significance in Ethics
4903:] (in German). Berlin: Weidmannsche Buchhandlung. pp. 1–5.
3165:
Die Pädagogik des Johannes Sturm historisch und kritisch beleuchtet
2824:
Die Pädagogik des Johannes Sturm historisch und kritisch beleuchtet
2327:, edited by Max Roediger, no. 3, p. 92, Berlin: Weidmannsche.
1756:
Laas also attests ambiguity to the “instinctive moral concepts” of
1644:, they are characterized as “physical accompaniments” of knowing .
1165:
With that said, Laas thought the impact of Plato’s argument in the
556:. Nonetheless, he was namely known for his three-volume chief work
84:
Eudaimonia Aristotelis in ethicis principium quid velit et valeat.
5942:
4956:
This article incorporates text from a publication now in the
3229:] (in German). Berlin: Weidmannsche Buchhandlung. p. 322.
2013:
1969:
1855:
1807:
1706:
1588:
1421:
1402:
anymore, but… subject-objectivism ; it is, strictly speaking, not
1389:
Laas always bases his theory of knowing on physical events, while
1231:
1138:
980:
961:
847:
802:
778:
762:, Laas attempted to establish a unified philosophy that also met “
711:
419:
375:
261:
249:
227:
145:
2941:
Dreissig Themata zu Aufsätzen für die höheren Unterrichtsanstahen
2094:
Eudaimonia Aristotelis in ethicis principium quid velit et valeat
1699:
The improvement of society was also the guiding principle of the
406:, a position he held until his death. Additionally, he published
356:
Eudaimonia Aristotelis in ethicis principium quid velit et valeat
339:
where there was a growing interest in identifying and dissecting
4621:. Volume II, p. 142ff. Also see p. 52, note 5 and p. 102 note 3.
3003:, edited by Max Roediger, no. 1, pp. 5–6, Berlin: Weidmannsche.
2568:
Spinozae opera philosophica. Mit Einleitungen herausg. Vol I–IV.
806:
5519:
5045:
4849:
Der Deutsche Unterricht: eine Methodik für höhere Lehranstalten
2106:. . Programm des Friedrichs-Gymnasiums, Berlin: Gustav Lange.
1463:
1251:
5041:
5036:
Viertel Vierteljahrsschrift für wissenschaftliche Philosophie
3725:
Viertel Vierteljahrsschrift für wissenschaftliche Philosophie
3286:
Viertel Vierteljahrsschrift für wissenschaftliche Philosophie
3147:
Viertel Vierteljahrsschrift für wissenschaftliche Philosophie
2628:
Viertel Vierteljahrsschrift für wissenschaftliche Philosophie
2311:
Viertel Vierteljahrsschrift für wissenschaftliche Philosophie
2244:
Viertel Vierteljahrsschrift für wissenschaftliche Philosophie
2230:
Viertel Vierteljahrsschrift für wissenschaftliche Philosophie
2202:
Viertel Vierteljahrsschrift für wissenschaftliche Philosophie
2164:
Viertel Vierteljahrsschrift für wissenschaftliche Philosophie
2150:
Viertel Vierteljahrsschrift für wissenschaftliche Philosophie
1546:
Changes do not create confusion; they are accepted as facts.
728:, along with the rise of other sciences and the collapse of
2973:
Archiv für das Studium der neueren Sprachen und Literaturen
2959:
Archiv für das Studium der neueren Sprachen und Literaturen
2945:
Archiv für das Studium der neueren Sprachen und Literaturen
2931:
Archiv für das Studium der neueren Sprachen und Literaturen
2917:
Archiv für das Studium der neueren Sprachen und Literaturen
2903:
Archiv für das Studium der neueren Sprachen und Literaturen
2889:
Archiv für das Studium der neueren Sprachen und Literaturen
2871:
Archiv für das Studium der neueren Sprachen und Literaturen
2857:
Archiv für das Studium der neueren Sprachen und Literaturen
732:, increasingly played an important role in philosophy. The
108:
Benno Kerry, Paul Natorp, Hans Vaihinger, Wilhelm Halbfass.
3940:
Laas occasionally referred to his publication as “pages” .
2881:
Bändchen von den Erläuterungen zu den deutschen Klassikern
1596:
by David Hume, one of the most influential books for Laas.
1398:
However, Laas states that his theory of knowledge is not “
1098:
Everything we know and understand ultimately stems from a
3667:. Scheitlin, Spring & Cie., Bern 1907 (online in the
2927:
Klopstock's Oden, erläutert von Heinrich Düntzer. 6 Hefte
2280:. Edited by Benno Kerry, Vienna: Deutschen Worte, 1887.
3401:] (in German). Vol. IX. Berlin. pp. 85–ff.
3368:] (in German) (6th ed.). Freiburg. p. 167.
3284:
Laas, Ernst (1884). "Ueber teleologischen Kriticismus".
747:
ideas. For instance, there was debate over whether the
507:
being inspired in this regard by Kantian thinkers like
4505:
Rezension zu Ernst Laas: Kants Analogien der Erfahrung
893:
At first look, Laas observed it might seem as if the “
2070:
Vierteljahrsschrift für wissenschaftliche Philosophie
1442:
as a fundamental discipline of science. According to
926:
Laas saw himself as a successor to the philosophy of
579:
Laas’s positivist philosophy found much resonance in
400:
German Instruction at Higher Educational Institutions
3436:] (in German). Bern: Cheitlin, Spring & Cie.
2256:. vol. 3, Berlin: Weidmannsche Buchhandlung, 1884.
2068:(1872; 2nd ed. 1886). He contributed largely to the
1943:
Laas advocated for thorough reforms of all existing
923:(Berlin 1882) provide detailed information on this.
5916:
5850:
5727:
5666:
5583:
5530:
5342:
5311:
5226:
5170:
5114:
5083:
2062:
Der deutsche Aufsatz in den ersten Gymnasialklassen
1458:, “from below” through the senses. Previously, the
130:
120:
112:
104:
94:
74:
66:
56:
48:
40:
29:
2758:Der deutsche Unterricht auf höheren Lehranstalten.
2674:Le Rire. Essai littéraire, moral et psychologique.
2004:Der deutsche Aufsatz in der ersten Gymnasialklasse
996:” – which led to a debate between his old student
766:” requirements, based on the “solid foundation of
4862:Der deutsche Unterricht auf höheren Lehranstalten
4832:Der deutsche Unterricht auf höheren Lehranstalten
4815:Der deutsche Unterricht auf höheren Lehranstalten
4798:Der deutsche Unterricht auf höheren Lehranstalten
1953:Der deutsche Unterricht auf höheren Lehranstalten
548:One of his students was the Viennese philosopher
518:Despite his critical stance towards theology and
4926:Kannengiesser, Paul (1885). Müller, Iwan (ed.).
3011:Aufgaben zu deutschen Aufsätzen aus dem Altertum
2867:Leitfaden zur Geschichte der deutschen Literatur
2495:(1882) Review of Karl Christ. Friedr. Krause’s “
2264:Einige Bemerkungen zur Transcendentalphilosophie
2066:Der deutsche Unterricht auf höhern Lehranstalten
522:, Laas acknowledged the emotional dimensions of
3167:. pp. iv-v, Berlin: Weidmannsche Buchhandlung.
2702:Das philosophische System Eduard von Hartmanns.
6025:Academic staff of the University of Strasbourg
5568:Fourth Great Debate in international relations
4710:
4708:
4600:
4598:
4558:
4556:
4507:. Jenaer Literaturzeitung 1877, No. 5, p. 75.
3765:. Volume I, p. 44-46. All italics are by Laas.
2180:. Vol. 2, Berlin: Weidmannsche Buchhandlung.
2138:. Vol. 1, Berlin: Weidmannsche Buchhandlung.
1462:had justified the sciences “from above,” from
1022:“While the sensualism described by Plato (and
5057:
4089:
4087:
3961:
3959:
3299:
3297:
3295:
2729:2. Writings on pedagogy and literary history.
2022:One of his most influential students was the
1728:5.1. The exclusion of existing moral concepts
837:and the second to Plato, specifically in the
8:
5947:
5557:
5547:
5537:
5253:
4218:. Volume I, p. 58 f; 68 ff; 126 ff; and see
4079:Zur Philosophie und Psychologie der Ganzheit
1620:Laas bases his epistemology exclusively on “
1151:
1122:to it, especially if they are of particular
1090:1.1.1. Protagoras’s argument for sensualism.
825:and positivism, or his more preferred terms
2746:. Berlin: Weidmannsche Buchhandlung, 1877.
2596:Grundzüge der Moral. Gekrönte Preisschrift.
1900:relation. Laas also refers to this type of
1014:, Plato tells us, through the mouth of the
970:“Man is the measure of all things,” argued
694:and in Meyers Großes Konversations-Lexikon.
592:. Laas, for example, asserted – similar to
5527:
5516:
5080:
5064:
5050:
5042:
4932:Biographisches Jahrbuch für Altertumskunde
4408:. Volume III, p. 151, and Alexander Bain:
4201:. pp. 149-166, ibs. p. 156; Wolfgang Röd:
3411:: CS1 maint: location missing publisher (
3378:: CS1 maint: location missing publisher (
3254:: CS1 maint: location missing publisher (
3206:: CS1 maint: location missing publisher (
2580:(1883) Review of Theodor von Varnbüler’s “
2538:(1882) Review of Joh. Friedr. Herbarts’s “
2136:Erster, allgemeiner und grundlegender Teil
1984:3. The Changing role of Latin in education
1361:world consists of two substances, namely “
1152:1.1.2 Plato's argument against sensualism.
26:
5471:Relationship between religion and science
2838:Deutsche Zeit- und Streitfragen. Jahrgang
2800:Herders Einwirkung auf die deutsche Lyrik
2216:Deutsche Zeit- und Streitfragen. Jahrgang
1934:Reform of the language educational system
1490:correct logical laws in conjunction with
450:) and educational themes. He lectured on
4913:
3638:. Weidmannsche Buchhandlung, Berlin 1876
2969:Noch ein Wort zu Düntzer's Erläuterungen
1616:4.3. The foundations of his epistemology
1612:likely comparable in substance as well.
1219:The transcendental or suprasensory motif
6005:People from the Province of Brandenburg
5792:The Structure of Scientific Revolutions
4934:. Berlin: S. Calvary & Co: 123–136.
4393:Lehrbuch der Geschichte der Philosophie
3320:(1905). Reprint Kessinger 2010, p. 178.
3177:Trendelenburg, Friedrich Adolf (1846).
3043:
2636:(1884) Review of F. Schmidt-Warneck’s “
901:?” And doesn't the central role of the
478:. His main philosophical works include
404:Kaiser Wilhelm University of Strasbourg
201:are key aspects of his scholarly work.
5147:Machian positivism (empirio-criticism)
4866:Ein kritisch-organisatorischer Versuch
4836:Ein kritisch-organisatorischer Versuch
4819:Ein kritisch-organisatorischer Versuch
4802:Ein kritisch-organisatorischer Versuch
4681:
4679:
3651:. Berlin: Weidmannsche Buchhandlung.
3404:
3371:
3247:
3199:
2939:(1862). Review of Chr. von Bomhard’s “
2851:(1860). Review of Heinrich Viehoff’s “
2826:. Berlin: Weidmannsche Buchhandlung.
2816:. Berlin: Weidmannsche Buchhandlung.
2776:In: Zeitschrift für das Gymnasialwesen
2762:In: Zeitschrift für das Gymnasialwesen
2716:Leçons de philosophie. I. Psychologie.
2658:(1884) Review of Friedr. Ueberwegs’s “
2594:(1883) Review of Georg von Giżycki’s “
2481:(1882) Review of Joh. Heinr. Loewe’s “
2190:. Berlin: Weidmannsche Buchhandlung.
2120:. Berlin: Weidmannsche Buchhandlung.
1959:2. Modernization of language education
4395:. Tübingen 1912, 6th edition, p. 547.
4199:: Philosophy and the Mirror of Nature
3802:
3800:
3773:
3771:
3721:Neuere Untersuchungen über Protagoras
3563:
3561:
3559:
3557:
3555:
3553:
3515:
3513:
3493:
3491:
3489:
3460:
3458:
3159:
3157:
3155:
3083:
3081:
3079:
3077:
3075:
3073:
3071:
3069:
3067:
2686:(1884) Review of Franz Staudinger’s “
2240:Neuere Untersuchungen über Protagoras
1939:1. Education and cultural development
1816:Laas cites the moral theories of the
770:,” more specifically on the basis of
7:
6020:Humboldt University of Berlin alumni
4989:Die Erkenntnistheorie des Ernst Laas
4524:. Tübingen and Leipzig 1904, p. 125.
3500:Historische Beiträge zur Philosophie
3179:Historische Beiträge zur Philosophie
3141:
3139:
3137:
3135:
3121:
3119:
3117:
3115:
3113:
3111:
3109:
3107:
3105:
3103:
3088:Natorp, Paul (October 20–21, 1885).
3065:
3063:
3061:
3059:
3057:
3055:
3053:
3051:
3049:
3047:
2439:(1882) Review of G. M. Schultzky’s “
2096:.” PhD diss. University of Berlin.
1908:. A similar concept can be found in
1673:Essay Concerning Human Understanding
1566:. They must assume that there is no
1497:Laas observes that sensualists like
1195:The mathematical or scholastic motif
270:In October 1856, he enrolled at the
5014:Allgemeine Zeitung, no. 291 and 292
5008:Paul Natorp(October 20–21, 1885). "
4488:, published between 1874 and 1879.
3344:Meyers Großes Konversations-Lexikon
3125:Paul Kannengiesserm, "Ernst Laas."
3094:Allgemeine Zeitung, no. 291 and 292
3023:(1884) Review of Alexander Bain’s “
2953:(1862). Review of Moritz Müller’s “
2672:(1884) Review of Louis Philbert’s “
2293:Ueber die Unsterblichkeit der Seele
2291:(1874) Review of G. Teichmüller’s “
1737:and philosophers who followed him.
1711:Title page of the second volume of
600:, and in contrast to proponents of
243:. But thanks to the support of the
5424:Nomothetic–idiographic distinction
3015:Zeitschrift für das Gymnasialwesen
2995:(1883) Review of Otto Willmann’s “
2987:Zeitschrift für das Gymnasialwesen
2911:(1862). Review of Theodor Kind’s “
2566:(1883) Review of Hugo Ginsberg’s “
2552:(1882) Review of Herm. Rehberg’s “
2389:(1881) Review of M. J. Gaufrès’s “
2375:(1881) Review of G. Biedermann’s “
1993:4. To interpret instead of imitate
1916:5.6. Morality needs collaboration.
1764:and the Enlightenment philosopher
1162:derived from sensory experiences.
623:Kritische oder genetische Methode?
150:Laas during his time in Strasbourg
25:
5752:The Logic of Scientific Discovery
5736:Materialism and Empirio-criticism
5592:The Course in Positive Philosophy
4630:For the whole section, see Laas:
4197:. Volume I, p. 63f; Richard Rorty
2700:(1884) Review of Raph. Koeber’s “
2469:Illusions, a psychological Study.
2132:Eine kritische Auseinandersetzung
2060:His chief educational works were
1733:accordingly, as was the case for
1526:4.1. The facts of human knowledge
6010:19th-century German philosophers
4949:
4520:Compare. E.g. Heinrich Rickert:
3849:. Volume I, p. 98-104. Also see
3096:. pp. 4289–4290, 4305–4307.
2714:(1885) Review of Élie Rabier’s “
2622:(1883) Review of Karl Uphues’s “
2510:(1882) Review of Hugo Sommer’s “
2467:(1882) Review of James Sully’s “
2453:(1882) Review of Georg Voigt’s “
2333:(1880) Review of J. H. Witte’s “
2198:Aphorismen über Staat und Kirche
1888:5.5. The objectivity of morality
1791:5.2. Ethics as a wisdom of life.
1356:3.1. Event rather than substance
627:Ueber teleologischen Kriticismus
413:in 1872 and a small treatise on
366:In 1860, he became a teacher of
331:, particularly in the fields of
5744:History and Class Consciousness
4982:Der Positivismus von Ernst Laas
3360:Hirschberger, Johannes (1966).
2847:Book advertisements and reviews
2650:Gesellschaft der Wissenschaften
2608:(1883) Review of Edw. Caird’s “
2417:Gesellschaft der Wissenschaften
2403:(1882) Review of H. Brocher’s “
2287:Book advertisements and reviews
2226:Über teleologischen Kriticismus
1945:higher educational institutions
193:. The insights he found in the
161:/Spree; died July 25, 1885, in
129:
44:19th-century German Philosopher
5608:Critical History of Philosophy
4380:online in the Internet Archive
4036:online in the Internet Archive
3598:. Vol. I. pp. 69–73.
2425:(1882) Review of Rud. Eucken “
2347:(1881) Review of H. Girard’s “
2319:(1880) Review of A. Netter’s “
1804:5.3. Forerunners to his ethics
1650:modern idealistic epistemology
917:Kant’s Analogies of Experience
480:Kant’s Analogies of Experience
319:. Among his teachers was also
100:Adolf Friedrich Trendelenburg.
1:
5816:Knowledge and Human Interests
5152:Rankean historical positivism
4522:Der Gegenstand der Erkenntnis
4470:Kants Analogien der Erfahrung
3366:A Brief History of Philosophy
3009:(1884) Review of G. Wendt’s “
2981:(1883) Review of O. Apelt’s “
2865:(1860). Review of H. Kurz’s “
2114:Kants Analogien der Erfahrung
1438:, scientists had established
1186:1.2 The 5 motifs of idealism.
718:Kants Analogien der Erfahrung
584:controversial discussions on
280:Friedrich Adolf Trendelenburg
5934:
5600:A General View of Positivism
4486:Allgemeine Literatur-Zeitung
4222:. Volume III, p. 5; 314-318.
3579:Immanuel, Kant (1781–1787).
3524:. Vol. I. pp. 4–6.
3426:Kohn, Pinchas Jacob (1907).
3362:Kleine Philosophiegeschichte
2646:Unter er Aufsicht der Königl
2413:Unter er Aufsicht der Königl
2104:Aristotelische Textesstudien
1385:3.2. Experience of wholeness
895:transcendental philosophical
390:and, in 1868, at the Berlin
5800:Conjectures and Refutations
5632:The Logic of Modern Physics
5449:Deductive-nomological model
5016:. pp. 4289–4290, 4305–4307.
4883:Idealismus und Positivismus
4785:Idealismus und Positivismus
4772:Idealismus und Positivismus
4759:Idealismus und Positivismus
4744:Cf. also Johannes Volkelt:
4716:Idealismus und Positivismus
4700:Idealismus und Positivismus
4687:Idealismus und Positivismus
4671:Idealismus und Positivismus
4658:Idealismus und Positivismus
4645:Idealismus und Positivismus
4632:Idealismus und Positivismus
4619:Idealismus und Positivismus
4606:Idealismus und Positivismus
4590:Idealismus und Positivismus
4577:Idealismus und Positivismus
4564:Idealismus und Positivismus
4548:Idealismus und Positivismus
4535:Idealismus und Positivismus
4466:Idealismus und Positivismus
4449:Idealismus und Positivismus
4436:Idealismus und Positivismus
4423:Idealismus und Positivismus
4406:Idealismus und Positivismus
4363:Idealismus und Positivismus
4337:Idealismus und Positivismus
4324:Idealismus und Positivismus
4311:Idealismus und Positivismus
4298:Idealismus und Positivismus
4285:Idealismus und Positivismus
4272:Idealismus und Positivismus
4259:Idealismus und Positivismus
4246:Idealismus und Positivismus
4233:Idealismus und Positivismus
4220:Idealismus und Positivismus
4216:Idealismus und Positivismus
4195:Idealismus und Positivismus
4160:Idealismus und Positivismus
4147:Idealismus und Positivismus
4134:Idealismus und Positivismus
4121:Idealismus und Positivismus
4108:Idealismus und Positivismus
4095:Idealismus und Positivismus
4075:Idealismus und Positivismus
4062:Idealismus und Positivismus
4049:Idealismus und Positivismus
4019:Idealismus und Positivismus
4006:Idealismus und Positivismus
3993:Idealismus und Positivismus
3980:Idealismus und Positivismus
3967:Idealismus und Positivismus
3951:Idealismus und Positivismus
3929:Idealismus und Positivismus
3916:Idealismus und Positivismus
3903:Idealismus und Positivismus
3890:Idealismus und Positivismus
3877:Idealismus und Positivismus
3864:Idealismus und Positivismus
3851:Idealismus und Positivismus
3847:Idealismus und Positivismus
3834:Idealismus und Positivismus
3821:Idealismus und Positivismus
3808:Idealismus und Positivismus
3792:Idealismus und Positivismus
3779:Idealismus und Positivismus
3763:Idealismus und Positivismus
3750:Idealismus und Positivismus
3708:Idealismus und Positivismus
3695:Idealismus und Positivismus
3623:Idealismus und Positivismus
3610:Idealismus und Positivismus
3596:Idealismus und Positivismus
3545:Idealismus und Positivismus
3522:Idealismus und Positivismus
3480:Idealismus und Positivismus
3466:Idealismus und Positivismus
3451:. Vol. I. p. 273.
3449:Idealismus und Positivismus
3305:Idealismus und Positivismus
2642:Göttinger Gelehrte Anzeigen
2409:Göttinger Gelehrte Anzeigen
2128:Idealismus und Positivismus
1713:Idealismus und Positivismus
1477:was once again directed by
1428:Idealismus und Positivismus
1207:The motif of normative laws
805:as its founder, as well as
6041:
5760:The Poverty of Historicism
5656:The Universe in a Nutshell
5640:Language, Truth, and Logic
5624:The Analysis of Sensations
4727:Dragischa Gjurits (1871):
4374:Dragischa Gjurits (1871):
4350:A Treatise of Human Nature
4171:Dragischa Gjurits (1871):
4030:Dragischa Gjurits (1871):
3682:Idealismus und Positivismu
3395:Geschichte der Philosophie
3029:Deutsche Litteraturzeitung
3001:Deutsche Litteraturzeitung
2720:Deutsche Litteraturzeitung
2706:Deutsche Litteraturzeitung
2692:Deutsche Litteraturzeitung
2678:Deutsche Litteraturzeitung
2664:Deutsche Litteraturzeitung
2614:Deutsche Litteraturzeitung
2600:Deutsche Litteraturzeitung
2586:Deutsche Litteraturzeitung
2572:Deutsche Litteraturzeitung
2558:Deutsche Litteraturzeitung
2544:Deutsche Litteraturzeitung
2530:Deutsche Litteraturzeitung
2516:Deutsche Litteraturzeitung
2502:Deutsche Litteraturzeitung
2487:Deutsche Litteraturzeitung
2473:Deutsche Litteraturzeitung
2459:Deutsche Litteraturzeitung
2445:Deutsche Litteraturzeitung
2431:Deutsche Litteraturzeitung
2395:Deutsche Litteraturzeitung
2381:Deutsche Litteraturzeitung
2367:Deutsche Litteraturzeitung
2353:Deutsche Litteraturzeitung
2339:Deutsche Litteraturzeitung
2325:Deutsche Litteraturzeitung
2297:Philosophische Monatshefte
2083:1. Philosophical writings.
1925:5.7. Morality has history.
1594:A Treatise of Human Nature
1226:2. Sensualistic positivism
886:). But in contrast to the
662:, which was compounded by
197:and philosophies based on
5968:
5840:The Rhetoric of Economics
5526:
5521:Positivist-related debate
5515:
5079:
4977:This work in turn cites:
4748:. 1923 op. cit. p. 89 ff.
4634:. Volume II, pp. 159-169.
4484:The 3rd follow-up to the
3482:. Vol. I. p. 4.
3393:Lehmann, Gerhard (1953).
3307:. Volume III, p. 665-666.
2160:Vergeltung und Zurechnung
1866:Henry William Pickersgill
1838:5.4. Ideals of His Ethics
1554:4.2. Scientific knowledge
1201:The motif of the absolute
799:Gottfried Wilhelm Leibniz
140:
36:
6000:People from Fürstenwalde
5776:Two Dogmas of Empiricism
5493:Structural functionalism
5419:Naturalism in literature
4881:. p. 255; and Cf. Laas:
4718:. Volume II, p. 211-215.
4592:. Volume II, p. 109-113.
4391:Cf. Wilhelm Windelband:
4313:. Volume III, pp. 19-22.
4274:. Volume III, pp. 10-14.
4021:. Volume III, p. 43; 46.
3995:. Volume I, pp. 178-179.
3982:. Volume I, pp. 178-183.
3663:See Pinchas Jacob Kohn:
3090:"Ernst Laas. (Nekrolog)"
2772:Zum deutschen Unterricht
1760:, such as the Platonist
1608:Treatise on Human Nature
1213:The motif of spontaneity
1016:mathematician Theaetetus
856:, the founder of modern
708:1. Historical background
415:Gymnasium and Realschule
191:University of Strasbourg
157:(born June 16, 1837, in
70:University of Strasbourg
5903:Willard Van Orman Quine
5616:Idealism and Positivism
5208:Critique of metaphysics
5142:Sociological positivism
4972:Encyclopædia Britannica
4774:. Volume II, p. 219 ff.
4689:. Volume II, p. 207 ff.
4491:Jenaer Literaturzeitung
4462:Critique of Pure Reason
4339:. Volume III, p. 25 ff.
4300:. Volume III, p. 15 ff.
4287:. Volume III, p. 30 ff.
4235:. Volume III, p. 438 f.
4203:Der Weg der Philosophie
3953:. Volume I, p. 272-275.
3581:Critique of Pure Reason
3244:. Vienna. pp. 7–8.
3196:. Vienna. pp. 5–6.
3181:. Berlin. pp. vii.
1667:Critique of Pure Reason
1652:, whose main proponent
1317:Idealism and Positivism
1242:with a different term.
976:Idealism and Positivism
760:Idealism and Positivism
655:Idealism and Positivism
558:Idealism and Positivism
540:, Laas was above all:
484:Idealism and Positivism
18:Idealism and Positivism
5948:
5917:Concepts in contention
5558:
5548:
5538:
5429:Objectivity in science
5327:Non-Euclidean geometry
5293:Methodological dualism
5254:
5019:Paul Kannengiesserm, "
5010:Ernst Laas. (Nekrolog)
4051:. Volume III, p. 45 f.
3318:Der soziale Optimismus
3242:Literarischer Nachlass
3194:Literarischer Nachlass
2638:Die Sociologie Fichtes
2278:Literarischer Nachlass
2146:Die Causalität des Ich
2074:Literarischer Nachlass
2049:
2036:
2019:
1873:
1868:. Laas sees Bentham's
1835:
1813:
1716:
1597:
1431:
1406:, but correlativism.”
1353:
1250:deny entities such as
1240:scholastic metaphysics
1144:
1134:solidified true belief
1087:
1006:
967:
861:
819:
721:
651:
642:
616:or anti-philosophical
546:
533:
425:
289:
267:
255:
151:
5824:The Poverty of Theory
5444:Philosophy of science
5333:Uncertainty principle
4996:Hist. of Mod. Philos.
4885:. Volume III, p. 132.
4660:. Volume II, p. 181f.
4425:. Volume III, p. 151.
4261:. Volume III, p. 2-6.
4248:. Volume III, p. 459.
3892:. Volume III, p. 230.
3866:. Volume III, p. 2-5.
3836:. Volume I, p. 59-65.
3823:. Volume I, p. 59-74.
3810:. Volume I, p. 55-58.
3794:. Volume I, p. 52-54.
3752:. Volume I, p. 37-38.
3710:. Volume I, p. 33-39.
3399:History of Philosophy
2786:Goethe und das Elsass
2045:
2032:
2018:Photo of Paul Natorp.
2017:
1859:
1831:
1811:
1710:
1592:
1562:Scientists live with
1425:
1349:
1142:
1059:imaginative creations
1020:
1002:
965:
851:
815:
715:
703:Positivist philosophy
647:
634:
542:
529:
423:
285:
265:
253:
195:history of philosophy
149:
5832:The Scientific Image
5503:Structuration theory
5466:Qualitative research
5367:Criticism of science
5362:Critical rationalism
5298:Problem of induction
4895:Laas, Ernst (1879).
4847:Cf. Rudolf Lehmann:
4787:. Volume II, p. 223.
4761:. Volume II, p. 221.
4702:. Volume II, p. 209.
4673:. Volume II, p. 182.
4647:. Volume II, p. 291.
4608:. Volume II, p. 117.
4579:. Volume II, p. 224.
4566:. Volume II, p. 293.
4537:. Volume II, p. 229.
4451:. Volume III, p. 36.
4438:. Volume III, p. 53.
4365:. Volume III, p. 30.
4326:. Volume III, p. 24.
4136:. Volume III, p. 35.
4097:. Volume III, p. 48.
4064:. Volume III, p. 47.
3931:. Volume III, p. 12.
3684:s. Volume I, p. 184.
3240:Laas, Ernst (1887).
3221:Laas, Ernst (1882).
3192:Laas, Ernst (1887).
2624:Grundlehren er Logik
1695:5. Positivist ethics
1642:Neurophysiologically
1347:Thus correlationism:
1100:passive state of the
1034:, especially by the
384:Friedrichs-Gymnasium
272:University of Berlin
223:revolutionary period
6015:German male writers
5808:One-Dimensional Man
5256:Geisteswissenschaft
5239:Confirmation holism
5030:Dr. H. Holtzmann. "
4998:(Eng. trans., 1895)
4746:Arthur Schopenhauer
4550:. Volume II, p. 98.
4352:I, Introduction, 4.
4123:. Volume I, p. 181.
4110:. Volume I, p. 178.
4008:. Volume I, p. 182.
3969:. Volume I, p. 179.
3918:. Volume I, p. 232.
3905:. Volume III, p. 8.
3879:. Volume III, p. 5.
3547:. Volume I, p. 4-6.
2925:(1862). Review of “
2897:(1862). Review of “
2879:(1861). Review of “
2734:Books and articles.
2582:Die Lehre vom Sein.
2483:Lehrbuch der Logik.
2088:Books and articles.
1910:Arthur Schopenhauer
870:perceived objects.
772:sensory “perception
724:Since around 1830,
454:during the time of
241:tailor’s apprentice
5883:Hans-Georg Gadamer
5684:Alexander Bogdanov
5560:Positivismusstreit
5355:Post-behavioralism
5319:history of science
5171:Principal concepts
5127:Logical positivism
4503:C. Schaarschmidt:
4162:. Volume I, p. 51.
4149:. Volume I, p. 17.
3625:. Volume I, p. 15.
3612:. Volume I, p. 72.
3468:. Vol. I. pp. 1-4.
3316:Cf. Ludwig Stein:
2524:(1882) Review of “
2361:(1881) Review of “
2020:
1999:classical language
1978:National languages
1874:
1814:
1717:
1598:
1460:scholastic schools
1432:
1145:
994:everything in flux
968:
940:subject and object
878:entities such as “
862:
722:
691:Philosophenlexikon
614:radical relativism
426:
396:Wilhelms-Gymnasium
268:
256:
152:
5977:
5976:
5964:
5963:
5960:
5959:
5858:Theodor W. Adorno
5674:Richard Avenarius
5550:Werturteilsstreit
5511:
5510:
5459:Sense-data theory
5157:Polish positivism
5132:Positivist school
1947:, especially the
1870:ethics of utility
1688:theory of knowing
1371:Richard Avenarius
1323:3. Correlationism
801:, and especially
749:a priori elements
638:Athenian sophists
392:Wilhelm-Gymnasium
329:German philosophy
144:
143:
105:Doctoral students
16:(Redirected from
6032:
5953:
5939:
5863:Gaston Bachelard
5784:Truth and Method
5768:World Hypotheses
5648:The Two Cultures
5563:
5553:
5543:
5528:
5517:
5259:
5213:Unity of science
5122:Legal positivism
5081:
5066:
5059:
5052:
5043:
4976:
4955:
4953:
4952:
4936:
4935:
4923:
4917:
4911:
4905:
4904:
4892:
4886:
4877:Cf. Ernst Laas:
4875:
4869:
4858:
4852:
4845:
4839:
4828:
4822:
4811:
4805:
4794:
4788:
4781:
4775:
4768:
4762:
4755:
4749:
4742:
4736:
4733:Internet Archive
4725:
4719:
4712:
4703:
4696:
4690:
4683:
4674:
4667:
4661:
4654:
4648:
4641:
4635:
4628:
4622:
4615:
4609:
4602:
4593:
4586:
4580:
4573:
4567:
4560:
4551:
4544:
4538:
4531:
4525:
4518:
4512:
4501:
4495:
4482:
4476:
4458:
4452:
4445:
4439:
4432:
4426:
4419:
4413:
4410:Geist und Körper
4402:
4396:
4389:
4383:
4372:
4366:
4359:
4353:
4348:Cf. David Hume:
4346:
4340:
4333:
4327:
4320:
4314:
4307:
4301:
4294:
4288:
4281:
4275:
4268:
4262:
4255:
4249:
4242:
4236:
4229:
4223:
4212:
4206:
4191:
4185:
4182:
4176:
4169:
4163:
4156:
4150:
4143:
4137:
4130:
4124:
4117:
4111:
4104:
4098:
4091:
4082:
4071:
4065:
4058:
4052:
4045:
4039:
4028:
4022:
4015:
4009:
4002:
3996:
3989:
3983:
3976:
3970:
3963:
3954:
3947:
3941:
3938:
3932:
3925:
3919:
3912:
3906:
3899:
3893:
3886:
3880:
3873:
3867:
3860:
3854:
3843:
3837:
3830:
3824:
3817:
3811:
3804:
3795:
3788:
3782:
3775:
3766:
3759:
3753:
3746:
3740:
3717:
3711:
3704:
3698:
3691:
3685:
3678:
3672:
3669:Internet Archive
3661:
3655:
3645:
3639:
3634:Cf. Ernst Laas:
3632:
3626:
3619:
3613:
3606:
3600:
3599:
3591:
3585:
3584:
3576:
3570:
3565:
3548:
3541:
3535:
3532:
3526:
3525:
3517:
3508:
3507:
3495:
3484:
3483:
3475:
3469:
3462:
3453:
3452:
3444:
3438:
3437:
3423:
3417:
3416:
3410:
3402:
3390:
3384:
3383:
3377:
3369:
3357:
3351:
3340:
3334:
3327:
3321:
3314:
3308:
3301:
3290:
3289:
3281:
3275:
3274:
3266:
3260:
3259:
3253:
3245:
3237:
3231:
3230:
3218:
3212:
3211:
3205:
3197:
3189:
3183:
3182:
3174:
3168:
3161:
3150:
3143:
3130:
3123:
3098:
3097:
3085:
3025:Practical essays
2804:: Die Grenzboten
2790:: Die Grenzboten
1779:, which express
1758:English thinkers
1450:time, it was an
1436:early modern era
1063:scientific truth
1008:In the dialogue
932:John Stuart Mill
590:moral philosophy
572:) or “feeling” (
476:natural sciences
408:The Pedagogy of
382:at the renowned
96:Doctoral advisor
27:
21:
6040:
6039:
6035:
6034:
6033:
6031:
6030:
6029:
5980:
5979:
5978:
5973:
5956:
5912:
5878:Paul Feyerabend
5873:Wilhelm Dilthey
5846:
5723:
5662:
5579:
5522:
5507:
5454:Ramsey sentence
5409:Instrumentalism
5338:
5316:
5314:paradigm shifts
5307:
5244:Critical theory
5222:
5218:Verificationism
5166:
5162:Russian Machism
5110:
5075:
5070:
4965:, ed. (1911). "
4961:
4950:
4948:
4945:
4940:
4939:
4925:
4924:
4920:
4912:
4908:
4894:
4893:
4889:
4876:
4872:
4859:
4855:
4846:
4842:
4829:
4825:
4812:
4808:
4795:
4791:
4782:
4778:
4769:
4765:
4756:
4752:
4743:
4739:
4726:
4722:
4713:
4706:
4697:
4693:
4684:
4677:
4668:
4664:
4655:
4651:
4642:
4638:
4629:
4625:
4616:
4612:
4603:
4596:
4587:
4583:
4574:
4570:
4561:
4554:
4545:
4541:
4532:
4528:
4519:
4515:
4502:
4498:
4483:
4479:
4459:
4455:
4446:
4442:
4433:
4429:
4420:
4416:
4403:
4399:
4390:
4386:
4373:
4369:
4360:
4356:
4347:
4343:
4334:
4330:
4321:
4317:
4308:
4304:
4295:
4291:
4282:
4278:
4269:
4265:
4256:
4252:
4243:
4239:
4230:
4226:
4213:
4209:
4192:
4188:
4183:
4179:
4170:
4166:
4157:
4153:
4144:
4140:
4131:
4127:
4118:
4114:
4105:
4101:
4092:
4085:
4072:
4068:
4059:
4055:
4046:
4042:
4029:
4025:
4016:
4012:
4003:
3999:
3990:
3986:
3977:
3973:
3964:
3957:
3948:
3944:
3939:
3935:
3926:
3922:
3913:
3909:
3900:
3896:
3887:
3883:
3874:
3870:
3861:
3857:
3844:
3840:
3831:
3827:
3818:
3814:
3805:
3798:
3789:
3785:
3776:
3769:
3760:
3756:
3747:
3743:
3718:
3714:
3705:
3701:
3692:
3688:
3679:
3675:
3662:
3658:
3646:
3642:
3633:
3629:
3620:
3616:
3607:
3603:
3593:
3592:
3588:
3578:
3577:
3573:
3566:
3551:
3542:
3538:
3533:
3529:
3519:
3518:
3511:
3497:
3496:
3487:
3477:
3476:
3472:
3463:
3456:
3446:
3445:
3441:
3425:
3424:
3420:
3403:
3392:
3391:
3387:
3370:
3359:
3358:
3354:
3341:
3337:
3328:
3324:
3315:
3311:
3302:
3293:
3283:
3282:
3278:
3268:
3267:
3263:
3246:
3239:
3238:
3234:
3220:
3219:
3215:
3198:
3191:
3190:
3186:
3176:
3175:
3171:
3162:
3153:
3144:
3133:
3124:
3101:
3087:
3086:
3045:
3040:
2885:Nos. 19. 22. 23
2849:
2736:
2731:
2289:
2212:Zur Frauenfrage
2090:
2085:
2072:(1880–82); the
2058:
2041:Hermann Cohen's
2012:
1995:
1986:
1961:
1941:
1936:
1927:
1918:
1890:
1840:
1806:
1793:
1730:
1697:
1618:
1556:
1528:
1420:
1418:4. Epistemology
1387:
1358:
1325:
1228:
1188:
1154:
1092:
960:
843:George Berkeley
730:German Idealism
710:
705:
321:Du Bois-Reymond
245:school principa
207:
181:, and chair of
133:
123:
90:
32:
23:
22:
15:
12:
11:
5:
6038:
6036:
6028:
6027:
6022:
6017:
6012:
6007:
6002:
5997:
5992:
5982:
5981:
5975:
5974:
5969:
5966:
5965:
5962:
5961:
5958:
5957:
5955:
5954:
5945:
5940:
5931:
5926:
5920:
5918:
5914:
5913:
5911:
5910:
5905:
5900:
5895:
5890:
5885:
5880:
5875:
5870:
5865:
5860:
5854:
5852:
5848:
5847:
5845:
5844:
5836:
5828:
5820:
5812:
5804:
5796:
5788:
5780:
5772:
5764:
5756:
5748:
5740:
5731:
5729:
5725:
5724:
5722:
5721:
5716:
5711:
5706:
5701:
5699:Émile Durkheim
5696:
5691:
5686:
5681:
5676:
5670:
5668:
5664:
5663:
5661:
5660:
5652:
5644:
5636:
5628:
5620:
5612:
5604:
5596:
5587:
5585:
5581:
5580:
5578:
5577:
5571:
5565:
5555:
5545:
5540:Methodenstreit
5534:
5532:
5524:
5523:
5520:
5513:
5512:
5509:
5508:
5506:
5505:
5500:
5495:
5490:
5489:
5488:
5481:Social science
5478:
5473:
5468:
5463:
5462:
5461:
5456:
5451:
5441:
5436:
5434:Operationalism
5431:
5426:
5421:
5416:
5411:
5406:
5401:
5400:
5399:
5394:
5389:
5384:
5379:
5369:
5364:
5359:
5358:
5357:
5346:
5344:
5343:Related topics
5340:
5339:
5337:
5336:
5330:
5323:
5321:
5309:
5308:
5306:
5305:
5300:
5295:
5290:
5285:
5280:
5275:
5270:
5265:
5260:
5251:
5249:Falsifiability
5246:
5241:
5236:
5234:Antipositivism
5230:
5228:
5224:
5223:
5221:
5220:
5215:
5210:
5205:
5200:
5195:
5190:
5185:
5180:
5174:
5172:
5168:
5167:
5165:
5164:
5159:
5154:
5149:
5144:
5139:
5137:Postpositivism
5134:
5129:
5124:
5118:
5116:
5112:
5111:
5109:
5108:
5103:
5098:
5093:
5087:
5085:
5077:
5076:
5071:
5069:
5068:
5061:
5054:
5046:
5040:
5039:
5028:
5017:
5002:
5001:
5000:
4999:
4992:
4985:
4963:Chisholm, Hugh
4944:
4941:
4938:
4937:
4918:
4906:
4887:
4870:
4853:
4840:
4823:
4806:
4789:
4776:
4763:
4750:
4737:
4720:
4704:
4691:
4675:
4662:
4649:
4636:
4623:
4610:
4594:
4581:
4568:
4552:
4539:
4526:
4513:
4496:
4477:
4453:
4440:
4427:
4414:
4397:
4384:
4367:
4354:
4341:
4328:
4315:
4302:
4289:
4276:
4263:
4250:
4237:
4224:
4207:
4193:Cf. on Locke:
4186:
4177:
4164:
4151:
4138:
4125:
4112:
4099:
4083:
4066:
4053:
4040:
4023:
4010:
3997:
3984:
3971:
3955:
3942:
3933:
3920:
3907:
3894:
3881:
3868:
3855:
3838:
3825:
3812:
3796:
3783:
3767:
3754:
3741:
3712:
3699:
3686:
3673:
3656:
3640:
3627:
3614:
3601:
3586:
3571:
3549:
3536:
3527:
3509:
3485:
3470:
3454:
3439:
3418:
3385:
3352:
3335:
3322:
3309:
3291:
3276:
3261:
3232:
3213:
3184:
3169:
3151:
3131:
3099:
3042:
3041:
3039:
3036:
2848:
2845:
2735:
2732:
2730:
2727:
2288:
2285:
2089:
2086:
2084:
2081:
2057:
2054:
2011:
2008:
1994:
1991:
1985:
1982:
1960:
1957:
1940:
1937:
1935:
1932:
1926:
1923:
1917:
1914:
1898:subject-object
1889:
1886:
1862:Jeremy Bentham
1860:A portrait of
1854:
1853:
1850:
1847:
1839:
1836:
1822:Jeremy Bentham
1805:
1802:
1792:
1789:
1729:
1726:
1696:
1693:
1658:transcendental
1617:
1614:
1555:
1552:
1551:
1550:
1547:
1544:
1540:
1539:“perceptions.”
1527:
1524:
1426:Title page to
1419:
1416:
1386:
1383:
1357:
1354:
1324:
1321:
1263:Platonic ideas
1227:
1224:
1223:
1222:
1216:
1210:
1204:
1198:
1187:
1184:
1153:
1150:
1091:
1088:
959:
952:
899:Platonic ideas
867:neo-empiricism
795:René Descartes
716:Title page of
709:
706:
704:
701:
660:kidney disease
431:Die Grenzboten
410:Johannes Sturm
206:
203:
142:
141:
138:
137:
134:
131:
128:
127:
124:
122:Main interests
121:
118:
117:
114:
110:
109:
106:
102:
101:
98:
92:
91:
89:
88:
86:
80:
78:
72:
71:
68:
64:
63:
60:
54:
53:
50:
46:
45:
42:
38:
37:
34:
33:
30:
24:
14:
13:
10:
9:
6:
4:
3:
2:
6037:
6026:
6023:
6021:
6018:
6016:
6013:
6011:
6008:
6006:
6003:
6001:
5998:
5996:
5993:
5991:
5988:
5987:
5985:
5972:
5967:
5952:
5951:
5946:
5944:
5941:
5938:
5937:
5932:
5930:
5927:
5925:
5922:
5921:
5919:
5915:
5909:
5906:
5904:
5901:
5899:
5896:
5894:
5893:György Lukács
5891:
5889:
5886:
5884:
5881:
5879:
5876:
5874:
5871:
5869:
5866:
5864:
5861:
5859:
5856:
5855:
5853:
5849:
5842:
5841:
5837:
5834:
5833:
5829:
5826:
5825:
5821:
5818:
5817:
5813:
5810:
5809:
5805:
5802:
5801:
5797:
5794:
5793:
5789:
5786:
5785:
5781:
5778:
5777:
5773:
5770:
5769:
5765:
5762:
5761:
5757:
5754:
5753:
5749:
5746:
5745:
5741:
5738:
5737:
5733:
5732:
5730:
5726:
5720:
5719:Vienna Circle
5717:
5715:
5714:Berlin Circle
5712:
5710:
5707:
5705:
5702:
5700:
5697:
5695:
5694:Eugen Dühring
5692:
5690:
5689:Auguste Comte
5687:
5685:
5682:
5680:
5677:
5675:
5672:
5671:
5669:
5665:
5658:
5657:
5653:
5650:
5649:
5645:
5642:
5641:
5637:
5634:
5633:
5629:
5626:
5625:
5621:
5618:
5617:
5613:
5610:
5609:
5605:
5602:
5601:
5597:
5594:
5593:
5589:
5588:
5586:
5584:Contributions
5582:
5575:
5572:
5569:
5566:
5562:
5561:
5556:
5552:
5551:
5546:
5542:
5541:
5536:
5535:
5533:
5529:
5525:
5518:
5514:
5504:
5501:
5499:
5498:Structuralism
5496:
5494:
5491:
5487:
5484:
5483:
5482:
5479:
5477:
5474:
5472:
5469:
5467:
5464:
5460:
5457:
5455:
5452:
5450:
5447:
5446:
5445:
5442:
5440:
5439:Phenomenalism
5437:
5435:
5432:
5430:
5427:
5425:
5422:
5420:
5417:
5415:
5412:
5410:
5407:
5405:
5402:
5398:
5395:
5393:
5390:
5388:
5385:
5383:
5380:
5378:
5375:
5374:
5373:
5370:
5368:
5365:
5363:
5360:
5356:
5353:
5352:
5351:
5350:Behavioralism
5348:
5347:
5345:
5341:
5334:
5331:
5328:
5325:
5324:
5322:
5320:
5315:
5310:
5304:
5301:
5299:
5296:
5294:
5291:
5289:
5286:
5284:
5281:
5279:
5278:Human science
5276:
5274:
5271:
5269:
5266:
5264:
5261:
5258:
5257:
5252:
5250:
5247:
5245:
5242:
5240:
5237:
5235:
5232:
5231:
5229:
5225:
5219:
5216:
5214:
5211:
5209:
5206:
5204:
5203:Pseudoscience
5201:
5199:
5198:Justification
5196:
5194:
5191:
5189:
5186:
5184:
5181:
5179:
5176:
5175:
5173:
5169:
5163:
5160:
5158:
5155:
5153:
5150:
5148:
5145:
5143:
5140:
5138:
5135:
5133:
5130:
5128:
5125:
5123:
5120:
5119:
5117:
5113:
5107:
5104:
5102:
5099:
5097:
5094:
5092:
5089:
5088:
5086:
5082:
5078:
5074:
5067:
5062:
5060:
5055:
5053:
5048:
5047:
5044:
5037:
5033:
5029:
5026:
5022:
5018:
5015:
5011:
5007:
5006:
5005:
4997:
4994:Falckenberg,
4993:
4990:
4986:
4983:
4979:
4978:
4974:
4973:
4968:
4964:
4959:
4958:public domain
4947:
4946:
4942:
4933:
4929:
4922:
4919:
4915:
4914:Chisholm 1911
4910:
4907:
4902:
4898:
4891:
4888:
4884:
4880:
4874:
4871:
4867:
4863:
4857:
4854:
4850:
4844:
4841:
4837:
4833:
4827:
4824:
4820:
4816:
4810:
4807:
4803:
4799:
4793:
4790:
4786:
4780:
4777:
4773:
4767:
4764:
4760:
4754:
4751:
4747:
4741:
4738:
4734:
4730:
4724:
4721:
4717:
4711:
4709:
4705:
4701:
4695:
4692:
4688:
4682:
4680:
4676:
4672:
4666:
4663:
4659:
4653:
4650:
4646:
4640:
4637:
4633:
4627:
4624:
4620:
4614:
4611:
4607:
4601:
4599:
4595:
4591:
4585:
4582:
4578:
4572:
4569:
4565:
4559:
4557:
4553:
4549:
4543:
4540:
4536:
4530:
4527:
4523:
4517:
4514:
4510:
4506:
4500:
4497:
4493:
4492:
4487:
4481:
4478:
4475:
4471:
4467:
4463:
4457:
4454:
4450:
4444:
4441:
4437:
4431:
4428:
4424:
4418:
4415:
4411:
4407:
4401:
4398:
4394:
4388:
4385:
4381:
4377:
4371:
4368:
4364:
4358:
4355:
4351:
4345:
4342:
4338:
4332:
4329:
4325:
4319:
4316:
4312:
4306:
4303:
4299:
4293:
4290:
4286:
4280:
4277:
4273:
4267:
4264:
4260:
4254:
4251:
4247:
4241:
4238:
4234:
4228:
4225:
4221:
4217:
4211:
4208:
4204:
4200:
4196:
4190:
4187:
4181:
4178:
4174:
4168:
4165:
4161:
4155:
4152:
4148:
4142:
4139:
4135:
4129:
4126:
4122:
4116:
4113:
4109:
4103:
4100:
4096:
4090:
4088:
4084:
4080:
4076:
4070:
4067:
4063:
4057:
4054:
4050:
4044:
4041:
4037:
4033:
4027:
4024:
4020:
4014:
4011:
4007:
4001:
3998:
3994:
3988:
3985:
3981:
3975:
3972:
3968:
3962:
3960:
3956:
3952:
3946:
3943:
3937:
3934:
3930:
3924:
3921:
3917:
3911:
3908:
3904:
3898:
3895:
3891:
3885:
3882:
3878:
3872:
3869:
3865:
3859:
3856:
3852:
3848:
3842:
3839:
3835:
3829:
3826:
3822:
3816:
3813:
3809:
3803:
3801:
3797:
3793:
3787:
3784:
3780:
3774:
3772:
3768:
3764:
3758:
3755:
3751:
3745:
3742:
3738:
3734:
3730:
3726:
3722:
3716:
3713:
3709:
3703:
3700:
3696:
3690:
3687:
3683:
3677:
3674:
3670:
3666:
3660:
3657:
3654:
3650:
3644:
3641:
3637:
3631:
3628:
3624:
3618:
3615:
3611:
3605:
3602:
3597:
3590:
3587:
3582:
3575:
3572:
3569:
3564:
3562:
3560:
3558:
3556:
3554:
3550:
3546:
3540:
3537:
3531:
3528:
3523:
3520:Laas, Ernst.
3516:
3514:
3510:
3505:
3501:
3494:
3492:
3490:
3486:
3481:
3478:Laas, Ernst.
3474:
3471:
3467:
3464:Laas, Ernst.
3461:
3459:
3455:
3450:
3447:Laas, Ernst.
3443:
3440:
3435:
3431:
3430:
3422:
3419:
3414:
3408:
3400:
3396:
3389:
3386:
3381:
3375:
3367:
3363:
3356:
3353:
3349:
3345:
3339:
3336:
3332:
3326:
3323:
3319:
3313:
3310:
3306:
3300:
3298:
3296:
3292:
3287:
3280:
3277:
3272:
3265:
3262:
3257:
3251:
3243:
3236:
3233:
3228:
3224:
3217:
3214:
3209:
3203:
3195:
3188:
3185:
3180:
3173:
3170:
3166:
3160:
3158:
3156:
3152:
3148:
3142:
3140:
3138:
3136:
3132:
3128:
3122:
3120:
3118:
3116:
3114:
3112:
3110:
3108:
3106:
3104:
3100:
3095:
3091:
3084:
3082:
3080:
3078:
3076:
3074:
3072:
3070:
3068:
3066:
3064:
3062:
3060:
3058:
3056:
3054:
3052:
3050:
3048:
3044:
3037:
3035:
3034:
3030:
3026:
3021:
3020:
3016:
3012:
3007:
3006:
3002:
2998:
2993:
2992:
2988:
2984:
2979:
2978:
2974:
2970:
2965:
2964:
2960:
2956:
2951:
2950:
2946:
2942:
2937:
2936:
2932:
2928:
2923:
2922:
2918:
2914:
2909:
2908:
2904:
2900:
2895:
2894:
2890:
2886:
2882:
2877:
2876:
2872:
2868:
2863:
2862:
2858:
2854:
2846:
2844:
2843:
2839:
2835:
2830:
2829:
2825:
2820:
2819:
2815:
2810:
2809:
2805:
2801:
2796:
2795:
2791:
2787:
2782:
2781:
2777:
2773:
2768:
2767:
2763:
2759:
2754:
2753:
2749:
2745:
2741:
2738:(1868/1877).
2733:
2728:
2726:
2725:
2721:
2717:
2712:
2711:
2707:
2703:
2698:
2697:
2693:
2689:
2684:
2683:
2679:
2675:
2670:
2669:
2665:
2661:
2656:
2655:
2651:
2647:
2643:
2639:
2634:
2633:
2629:
2625:
2620:
2619:
2615:
2611:
2606:
2605:
2601:
2597:
2592:
2591:
2587:
2583:
2578:
2577:
2573:
2569:
2564:
2563:
2559:
2555:
2550:
2549:
2545:
2541:
2536:
2535:
2531:
2527:
2522:
2521:
2517:
2513:
2508:
2507:
2503:
2499:
2493:
2492:
2488:
2484:
2479:
2478:
2474:
2470:
2465:
2464:
2460:
2456:
2451:
2450:
2446:
2442:
2437:
2436:
2432:
2428:
2423:
2422:
2418:
2414:
2410:
2406:
2401:
2400:
2396:
2392:
2387:
2386:
2382:
2378:
2373:
2372:
2368:
2364:
2359:
2358:
2354:
2350:
2345:
2344:
2340:
2336:
2331:
2330:
2326:
2322:
2317:
2316:
2312:
2308:
2303:
2302:
2298:
2294:
2286:
2284:
2283:
2279:
2274:
2273:
2269:
2265:
2260:
2259:
2255:
2250:
2249:
2245:
2241:
2236:
2235:
2231:
2227:
2222:
2221:
2217:
2213:
2208:
2207:
2203:
2199:
2194:
2193:
2189:
2184:
2183:
2179:
2174:
2173:
2169:
2165:
2161:
2158:(1881/1882) “
2156:
2155:
2151:
2147:
2142:
2141:
2137:
2133:
2129:
2124:
2123:
2119:
2115:
2110:
2109:
2105:
2100:
2099:
2095:
2087:
2082:
2080:
2077:
2075:
2071:
2067:
2063:
2055:
2053:
2048:
2044:
2042:
2035:
2031:
2029:
2025:
2016:
2009:
2007:
2005:
2000:
1992:
1990:
1983:
1981:
1979:
1975:
1971:
1967:
1958:
1956:
1954:
1950:
1946:
1938:
1933:
1931:
1924:
1922:
1915:
1913:
1911:
1907:
1903:
1899:
1894:
1887:
1885:
1881:
1879:
1871:
1867:
1863:
1858:
1851:
1848:
1845:
1844:
1843:
1837:
1834:
1830:
1826:
1823:
1819:
1810:
1803:
1801:
1798:
1790:
1788:
1786:
1782:
1778:
1773:
1769:
1767:
1763:
1759:
1754:
1752:
1748:
1744:
1738:
1736:
1727:
1725:
1723:
1722:eudaimonistic
1714:
1709:
1705:
1702:
1694:
1692:
1689:
1684:
1683:
1677:
1675:
1674:
1669:
1668:
1662:
1659:
1655:
1651:
1645:
1643:
1639:
1635:
1631:
1627:
1623:
1615:
1613:
1610:
1609:
1604:
1595:
1591:
1587:
1585:
1579:
1577:
1576:atomic theory
1573:
1569:
1565:
1564:probabilities
1560:
1553:
1548:
1545:
1541:
1537:
1536:
1535:
1532:
1525:
1523:
1521:
1517:
1513:
1508:
1504:
1500:
1495:
1493:
1488:
1484:
1480:
1476:
1471:
1469:
1465:
1461:
1457:
1453:
1449:
1445:
1444:Richard Rorty
1441:
1437:
1429:
1424:
1417:
1415:
1411:
1407:
1405:
1401:
1395:
1392:
1384:
1382:
1378:
1376:
1372:
1368:
1364:
1355:
1352:
1348:
1345:
1341:
1337:
1333:
1329:
1322:
1320:
1318:
1313:
1309:
1305:
1303:
1302:
1297:
1291:
1287:
1284:
1280:
1275:
1270:
1268:
1264:
1259:
1257:
1253:
1249:
1245:
1241:
1237:
1233:
1225:
1220:
1217:
1214:
1211:
1208:
1205:
1202:
1199:
1196:
1193:
1192:
1191:
1185:
1183:
1181:
1177:
1171:
1168:
1163:
1160:
1149:
1141:
1137:
1135:
1130:
1125:
1121:
1117:
1113:
1109:
1105:
1101:
1096:
1089:
1086:
1084:
1080:
1076:
1072:
1068:
1064:
1061:, as well as
1060:
1056:
1052:
1048:
1044:
1040:
1038:
1033:
1029:
1025:
1019:
1017:
1013:
1012:
1005:
1001:
999:
995:
992:doctrine of “
991:
987:
986:
982:
977:
973:
964:
957:
953:
951:
949:
945:
941:
937:
936:Auguste Comte
933:
929:
924:
922:
918:
913:
907:
904:
900:
896:
891:
889:
885:
881:
877:
871:
868:
859:
855:
850:
846:
844:
840:
836:
832:
828:
824:
818:
814:
812:
811:Trendelenburg
808:
804:
800:
796:
792:
788:
784:
780:
775:
773:
769:
765:
761:
757:
752:
750:
746:
742:
741:
735:
731:
727:
719:
714:
707:
702:
700:
697:
695:
692:
688:
684:
680:
676:
671:
669:
665:
661:
656:
650:
646:
641:
639:
633:
630:
628:
625:in his essay
624:
619:
615:
611:
608:
603:
599:
595:
591:
587:
582:
577:
575:
571:
567:
563:
559:
555:
551:
545:
541:
539:
532:
528:
525:
521:
516:
514:
510:
505:
501:
497:
493:
487:
485:
481:
477:
473:
468:
466:
461:
457:
453:
449:
445:
441:
437:
432:
422:
418:
416:
412:
411:
405:
401:
397:
393:
389:
385:
381:
377:
373:
369:
364:
361:
357:
353:
348:
344:
342:
338:
334:
330:
326:
322:
318:
314:
310:
305:
302:
298:
293:
288:
284:
281:
277:
273:
264:
260:
252:
248:
246:
242:
238:
234:
229:
224:
220:
216:
212:
204:
202:
200:
196:
192:
188:
184:
180:
176:
172:
168:
164:
160:
156:
148:
139:
135:
132:Notable ideas
125:
119:
115:
111:
107:
103:
99:
97:
93:
87:
85:
82:
81:
79:
77:
73:
69:
65:
61:
59:
55:
51:
47:
43:
39:
35:
28:
19:
5838:
5830:
5822:
5814:
5806:
5798:
5790:
5782:
5774:
5766:
5758:
5750:
5742:
5734:
5703:
5654:
5646:
5638:
5630:
5622:
5614:
5606:
5598:
5590:
5574:Science wars
5372:Epistemology
5303:Reflectivism
5263:Hermeneutics
5115:Declinations
5091:Antihumanism
5084:Perspectives
5035:
5024:
5013:
5003:
4995:
4988:
4981:
4970:
4931:
4928:"Ernst Laas"
4921:
4916:, p. 2.
4909:
4900:
4896:
4890:
4882:
4878:
4873:
4865:
4861:
4860:Ernst Laas:
4856:
4848:
4843:
4835:
4831:
4830:Ernst Laas:
4826:
4818:
4814:
4813:Ernst Laas:
4809:
4801:
4797:
4796:Ernst Laas:
4792:
4784:
4779:
4771:
4766:
4758:
4753:
4745:
4740:
4728:
4723:
4715:
4699:
4694:
4686:
4670:
4665:
4657:
4652:
4644:
4639:
4631:
4626:
4618:
4613:
4605:
4589:
4584:
4576:
4571:
4563:
4547:
4542:
4534:
4529:
4521:
4516:
4504:
4499:
4489:
4485:
4480:
4469:
4465:
4461:
4456:
4448:
4443:
4435:
4430:
4422:
4417:
4409:
4405:
4400:
4392:
4387:
4375:
4370:
4362:
4357:
4349:
4344:
4336:
4331:
4323:
4318:
4310:
4305:
4297:
4292:
4284:
4279:
4271:
4266:
4258:
4253:
4245:
4240:
4232:
4227:
4219:
4215:
4210:
4202:
4198:
4194:
4189:
4180:
4172:
4167:
4159:
4154:
4146:
4141:
4133:
4128:
4120:
4115:
4107:
4102:
4094:
4078:
4074:
4069:
4061:
4056:
4048:
4043:
4031:
4026:
4018:
4013:
4005:
4000:
3992:
3987:
3979:
3974:
3966:
3950:
3945:
3936:
3928:
3923:
3915:
3910:
3902:
3897:
3889:
3884:
3876:
3871:
3863:
3858:
3850:
3846:
3841:
3833:
3828:
3820:
3815:
3807:
3791:
3786:
3778:
3762:
3757:
3749:
3744:
3736:
3732:
3728:
3724:
3720:
3715:
3707:
3702:
3694:
3689:
3681:
3676:
3664:
3659:
3648:
3643:
3635:
3630:
3622:
3617:
3609:
3604:
3595:
3589:
3580:
3574:
3544:
3539:
3530:
3521:
3503:
3499:
3479:
3473:
3465:
3448:
3442:
3433:
3428:
3421:
3398:
3394:
3388:
3365:
3361:
3355:
3343:
3338:
3325:
3317:
3312:
3304:
3285:
3279:
3270:
3264:
3241:
3235:
3226:
3222:
3216:
3193:
3187:
3178:
3172:
3164:
3146:
3126:
3093:
3028:
3024:
3022:
3014:
3010:
3008:
3000:
2996:
2994:
2986:
2982:
2980:
2972:
2968:
2966:
2958:
2954:
2952:
2944:
2940:
2938:
2930:
2926:
2924:
2916:
2912:
2910:
2902:
2898:
2896:
2888:
2884:
2880:
2878:
2870:
2866:
2864:
2856:
2852:
2850:
2837:
2833:
2831:
2823:
2821:
2813:
2811:
2803:
2799:
2797:
2789:
2785:
2783:
2775:
2771:
2769:
2761:
2757:
2755:
2752:2nd edition.
2743:
2739:
2737:
2719:
2715:
2713:
2705:
2701:
2699:
2691:
2687:
2685:
2677:
2673:
2671:
2663:
2659:
2657:
2649:
2645:
2641:
2637:
2635:
2627:
2623:
2621:
2613:
2609:
2607:
2599:
2595:
2593:
2585:
2581:
2579:
2571:
2567:
2565:
2557:
2553:
2551:
2543:
2539:
2537:
2529:
2525:
2523:
2515:
2511:
2509:
2501:
2496:
2494:
2486:
2482:
2480:
2472:
2468:
2466:
2458:
2454:
2452:
2444:
2440:
2438:
2430:
2426:
2424:
2416:
2412:
2408:
2404:
2402:
2394:
2390:
2388:
2380:
2376:
2374:
2366:
2362:
2360:
2352:
2348:
2346:
2338:
2334:
2332:
2324:
2320:
2318:
2310:
2306:
2304:
2296:
2292:
2290:
2277:
2275:
2267:
2263:
2261:
2253:
2251:
2243:
2239:
2237:
2229:
2225:
2223:
2215:
2211:
2209:
2201:
2197:
2195:
2187:
2185:
2177:
2175:
2163:
2159:
2157:
2149:
2145:
2143:
2135:
2131:
2127:
2125:
2117:
2113:
2111:
2103:
2101:
2093:
2091:
2078:
2073:
2069:
2065:
2064:(1868), and
2061:
2059:
2050:
2046:
2037:
2033:
2026:philosopher
2021:
2003:
1996:
1987:
1962:
1952:
1942:
1928:
1919:
1895:
1891:
1882:
1875:
1841:
1832:
1827:
1815:
1794:
1785:Aristotelian
1772:Kant's moral
1770:
1755:
1739:
1731:
1718:
1712:
1698:
1680:
1678:
1671:
1665:
1663:
1646:
1619:
1606:
1599:
1593:
1580:
1572:formal truth
1561:
1557:
1543:predictions.
1533:
1529:
1496:
1491:
1487:post-Kantian
1472:
1440:epistemology
1433:
1427:
1412:
1408:
1400:subjectivism
1396:
1388:
1379:
1359:
1350:
1346:
1342:
1338:
1334:
1330:
1326:
1316:
1314:
1310:
1306:
1299:
1292:
1288:
1282:
1271:
1260:
1229:
1218:
1212:
1206:
1200:
1194:
1189:
1179:
1175:
1172:
1166:
1164:
1158:
1155:
1146:
1133:
1128:
1123:
1119:
1115:
1111:
1107:
1103:
1099:
1097:
1093:
1082:
1078:
1075:reproduction
1074:
1070:
1066:
1062:
1058:
1054:
1053:of both our
1050:
1046:
1036:
1028:Epicureanism
1021:
1009:
1007:
1003:
990:Heraclitus’s
983:
975:
969:
955:
954:1.1 Plato’s
925:
920:
916:
908:
902:
892:
887:
883:
872:
863:
854:August Comte
852:Portrait of
820:
816:
776:
759:
753:
748:
738:
734:Neo-Kantians
723:
717:
698:
693:
690:
672:
654:
652:
648:
643:
635:
631:
626:
622:
586:epistemology
578:
573:
569:
565:
561:
557:
547:
543:
534:
530:
524:Christianity
517:
488:
483:
482:in 1876 and
479:
469:
430:
427:
414:
407:
399:
365:
355:
351:
349:
345:
340:
337:epistemology
306:
294:
290:
286:
269:
257:
211:Fürstenwalde
208:
159:Fürstenwalde
154:
153:
83:
67:Institutions
5995:1885 deaths
5990:1837 births
5929:Objectivity
5898:Karl Popper
5888:Thomas Kuhn
5868:Mario Bunge
5619:(1879–1884)
5554:(1909–1959)
5288:Metaphysics
5268:Historicism
5183:Demarcation
5178:Consilience
5101:Rationalism
4967:Laas, Ernst
4474:archive.org
2748:1st edition
2028:Paul Natorp
2024:Neo-Kantian
1974:Middle Ages
1966:Melanchthon
1902:objectivity
1777:Golden Rule
1762:Shaftesbury
1503:positivists
1456:Renaissance
1377:after him.
1248:positivists
1244:Sensualists
1083:abstraction
1043:empiricists
1039:nominalists
998:Paul Natorp
919:(1876) and
876:ontological
860:philosophy.
687:Ratzenhofer
645:dangerous.”
607:Neo-Kantian
550:Benno Kerry
538:Paul Natorp
520:romanticism
472:mathematics
465:Paul Natorp
460:Reformation
434:(including
215:Brandenburg
171:philosopher
5984:Categories
5709:Ernst Mach
5704:Ernst Laas
5679:A. J. Ayer
5667:Proponents
5486:Philosophy
5283:Humanities
5227:Antitheses
5096:Empiricism
5073:Positivism
5021:Ernst Laas
4943:References
4783:Cf. Laas:
4770:Cf. Laas:
4757:Cf. Laas:
4714:Cf. Laas:
4698:Cf. Laas:
4685:Cf. Laas:
4669:Cf. Laas:
4656:Cf. Laas:
4643:Cf. Laas:
4617:Cf. Laas:
4604:Cf. Laas:
4588:Cf. Laas:
4575:Cf. Laas:
4562:Cf. Laas:
4546:Cf. Laas:
4533:Cf. Laas:
4460:Cf. Kant:
4447:Cf. Laas:
4434:Cf. Laas:
4421:Cf. Laas:
4404:Cf. Laas:
4361:Cf. Laas:
4335:Cf. Laas:
4322:Cf. Laas:
4309:Cf. Laas:
4296:Cf. Laas:
4283:Cf. Laas:
4270:Cf. Laas:
4257:Cf. Laas:
4244:Cf. Laas:
4231:Cf. Laas:
4214:Cf. Laas:
4158:Cf. Laas:
4145:Cf. Laas:
4132:Cf. Laas:
4119:Cf. Laas:
4106:Cf. Laas:
4093:Cf. Laas:
4073:Cf. Laas:
4060:Cf. Laas:
4047:Cf. Laas:
4017:Cf. Laas:
4004:Cf. Laas:
3991:Cf. Laas:
3978:Cf. Laas:
3965:Cf. Laas:
3949:Cf. Laas:
3927:Cf. Laas:
3914:Cf. Laas:
3901:Cf. Laas:
3888:Cf. Laas:
3875:Cf. Laas:
3862:Cf. Laas:
3845:Cf. Laas:
3832:Cf. Laas:
3819:Cf. Laas:
3806:Cf. Laas:
3790:Cf. Laas:
3777:Cf. Laas:
3761:Cf. Laas:
3748:Cf. Laas:
3739:, pp. 1-4,
3733:Theaetetus
3706:Cf. Laas:
3693:Cf. Laas:
3680:Cf. Laas:
3653:Digitized.
3621:Cf. Laas:
3608:Cf. Laas:
3543:Cf. Laas:
3342:Laas. In:
3303:Cf. Laas:
3033:Digitized.
3019:Digitized.
3005:Digitized.
2991:Digitized.
2977:Digitized.
2963:Digitized.
2949:Digitized.
2935:Digitized.
2921:Digitized.
2907:Digitized.
2893:Digitized.
2875:Digitized.
2842:Digitized.
2828:Digitized.
2818:Digitized.
2808:Digitized.
2794:Digitized.
2780:Digitized.
2766:Digitized.
2724:Digitized.
2710:Digitized.
2696:Digitized.
2682:Digitized.
2668:Digitized.
2654:Digitized.
2632:Digitized.
2618:Digitized.
2604:Digitized.
2590:Digitized.
2576:Digitized.
2562:Digitized.
2548:Digitized.
2534:Digitized.
2520:Digitized.
2506:Digitized.
2491:Digitized.
2477:Digitized.
2463:Digitized.
2449:Digitized.
2435:Digitized.
2421:Digitized.
2399:Digitized.
2385:Digitized.
2371:Digitized.
2357:Digitized.
2343:Digitized.
2329:Digitized.
2315:Digitized.
2301:Digitized.
2282:Digitized.
2272:Digitized.
2258:Digitized.
2248:Digitized.
2234:Digitized.
2220:Digitized.
2206:Digitized.
2192:Digitized.
2182:Digitized.
2154:Digitized.
2140:Digitized.
2122:Digitized.
2108:Digitized.
2098:Digitized.
1906:Protagoras
1818:Epicureans
1622:sensations
1603:David Hume
1499:Protagoras
1479:idealistic
1404:relativism
1375:Ernst Mach
1301:Theaetetus
1296:Protagoras
1279:Heraclitus
1274:idealistic
1167:Theaetetus
1112:perception
1106:,” called
1079:comparison
1051:foundation
1011:Theaetetus
985:Theaetetus
972:Protagoras
956:Theaetetus
928:David Hume
858:positivist
839:Theaetetus
831:Protagoras
768:experience
726:positivism
610:Windelband
581:Strasbourg
570:wahrnehmen
492:Copernicus
417:in 1875.
333:psychology
237:errand boy
199:sensualism
183:philosophy
175:positivism
163:Strasbourg
155:Ernst Laas
62:Positivism
31:Ernst Laas
5950:Verstehen
5936:Phronesis
5924:Knowledge
5908:Max Weber
5728:Criticism
5476:Sociology
5414:Modernism
5392:pluralism
5377:anarchism
5273:Historism
5193:Induction
5106:Scientism
4987:Gjurits,
4980:Hanisch,
4821:. p. 4 f.
3407:cite book
3374:cite book
3250:cite book
3202:cite book
2967:(1862). “
2861:Digitized
2832:(1875). “
2798:(1871). “
2784:(1871). “
2770:(1871). “
2756:(1870). “
2262:(1884). “
2238:(1884). “
2224:(1884). “
2210:(1883). “
2196:(1883). “
2010:Influence
1766:Hutcheson
1735:Aristotle
1656:with his
1638:Condillac
1568:certainty
1452:empirical
1116:connected
1108:sensation
1067:certainty
1024:Aristotle
827:Platonism
791:Aristotle
787:Condillac
675:Avenarius
618:sophistry
574:empfinden
566:warnehmen
562:Tatsachen
360:Aristotle
313:Aristotle
297:Aristotle
274:to study
205:Biography
179:education
169:teacher,
167:gymnasium
5971:Category
5387:nihilism
5382:idealism
5312:Related
5188:Evidence
4464:. Laas:
3723:.” In:
3647:(1882).
3273:: 41–52.
3163:(1872).
2836:.” In:
2822:(1872).
2812:(1872).
2305:(1879) “
2266:.” In:
2252:(1884).
2242:.” In:
2228:.” In:
2214:.” In:
2200:.” In:
2186:(1882).
2162:.” In:
2148:.” In:
2144:(1880) “
2092:(1859) “
1949:gymnasia
1878:coercion
1781:Platonic
1751:Schiller
1682:a priori
1512:Berkeley
1507:Platonic
1492:a priori
1283:a priori
1272:From an
1180:a priori
1176:a priori
1159:a priori
1124:interest
1055:thoughts
1032:Gassendi
948:romantic
944:mystical
912:Hegelian
903:a priori
888:a priori
884:a priori
823:idealism
740:a priori
668:insomnia
474:and the
458:and the
456:Humanism
452:pedagogy
276:theology
187:pedagogy
165:) was a
113:Language
5851:Critics
5576:(1990s)
5570:(1980s)
5564:(1960s)
5544:(1890s)
5397:realism
5329:(1830s)
5317:in the
4960::
3506:: 1–30.
3288:: 1–17.
3013:.” In:
2999:.” In:
2985:.” In:
2971:.” In:
2957:.” In:
2943:.” In:
2929:.” In:
2915:.” In:
2901:.” In:
2887:.” In:
2869:.” In:
2855:.” In:
2640:.” In:
2626:.” In:
2407:.” In:
2393:.” In:
2379:.” In:
2365:.” In:
2351:.” In:
2337:.” In:
2323:.” In:
2309:.” In:
2295:.” In:
2276:(1887)
2176:(1882)
2126:(1879)
2112:(1876)
2102:(1863)
1797:utility
1605:in his
1584:utility
1483:Kantian
1475:Germany
1448:Locke’s
1434:In the
1430:vol. 3.
1365:” and “
1129:usually
1120:similar
1037:English
981:Plato’s
764:ethical
745:Kantian
683:Ostwald
602:Kantian
509:Whewell
500:Galileo
440:Lessing
325:Hegel’s
301:Lessing
239:, or a
219:Prussia
189:at the
52:Germany
5843:(1986)
5835:(1980)
5827:(1978)
5819:(1968)
5811:(1964)
5803:(1963)
5795:(1962)
5787:(1960)
5779:(1951)
5771:(1942)
5763:(1936)
5755:(1934)
5747:(1923)
5739:(1909)
5659:(2001)
5651:(1959)
5643:(1936)
5635:(1927)
5627:(1886)
5611:(1869)
5603:(1848)
5595:(1830)
5531:Method
5404:Holism
5335:(1927)
4991:(1903)
4984:(1902)
4954:
3594:Laas.
3027:” In:
2802:.” In
2788:.” In
2718:” In:
2704:” In:
2690:” In:
2676:” In:
2662:” In:
2612:” In:
2610:Hegel.
2598:” In:
2584:” In:
2570:” In:
2556:” In:
2542:” In:
2528:” In:
2514:” In:
2500:” In:
2485:” In:
2471:” In:
2457:” In:
2443:” In:
2429:” In:
1749:, and
1747:Fichte
1743:Herder
1701:ethics
1636:, and
1518:, and
1501:, and
1468:reason
1363:matter
1256:reason
1077:, and
1071:memory
1047:origin
880:reason
835:Abdera
685:, and
664:asthma
504:Newton
502:, and
496:Kepler
448:Goethe
446:, and
444:Herder
436:Luther
388:Berlin
380:Hebrew
378:, and
368:German
309:Boeckh
233:waiter
116:German
76:Thesis
58:School
49:Region
5943:Truth
4899:[
4184:Ibid.
3719:See “
3432:[
3397:[
3364:[
3225:[
3038:Notes
2172:1882.
2056:Works
1970:Latin
1630:Comte
1626:Locke
1516:Locke
1485:, or
1446:, in
1232:Plato
1081:(and
833:from
803:Plato
779:Plato
756:Hegel
513:Apelt
376:Latin
372:Greek
341:facts
235:, an
228:heath
4509:Link
3413:link
3380:link
3348:link
3331:link
3256:link
3208:link
2774:.”
2168:1881
1820:and
1654:Kant
1634:Hume
1520:Hume
1466:and
1391:Kant
1373:and
1367:mind
1267:Hume
1254:and
1236:Kant
1234:and
1104:soul
1065:and
1057:and
1049:and
1041:and
946:and
930:and
807:Kant
783:Kant
679:Mach
666:and
598:Mill
596:and
594:Hume
588:and
554:Kant
511:and
335:and
317:Kant
315:and
185:and
177:and
5023:."
5012:".
4969:".
3735:."
2760:”
1864:by
1578:).
1464:God
1252:God
1246:or
1118:or
1110:or
1030:by
950:.”
386:in
173:of
41:Era
5986::
5034:"
4930:.
4864:.
4834:.
4817:.
4800:.
4735:).
4707:^
4678:^
4597:^
4555:^
4382:).
4086:^
4038:).
3958:^
3799:^
3770:^
3671:).
3552:^
3512:^
3502:.
3488:^
3457:^
3409:}}
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3248:{{
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3092:.
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2648:.
2644:.
2415:.
2411:.
2170:;
2134:.
2130:.
2116:.
1745:,
1632:,
1628:,
1514:,
1481:,
1073:,
797:,
793:,
781:,
681:,
677:,
629:.
515:.
498:,
494:,
442:,
438:,
374:,
370:,
217:,
213:,
5065:e
5058:t
5051:v
4868:.
4511:.
4494:.
3583:.
3504:2
3415:)
3382:)
3258:)
3210:)
1783:-
1720:“
1715:.
1136:.
1102:“
958:.
354:(
20:)
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