605:(values), rather than writing "prescriptively" or "normatively". The thread running through all of Kondylis's writings (whether primarily focussed on the history of ideas, social ontology, historical sociology, geopolitics, etc.) is his position that the historical plethora and variety of individual, social and theoretical behaviour or endeavour unfolds against a backdrop of the anthropological law (or constants) of "power" and "decision". Such "power" and "decision" continually traverse a friend–foe spectrum within historically formed (and currently dynamic) societies characterised by varying degrees of multi-faceted social relations of individual and collective subjects (in and through which e.g. biological impulses are rationally justified and embellished so that their voice is heard as the command of ethics; the impulse of self-preservation manifests itself as "meaning of life"; and sexual urges are dressed up as "love"). Orientation, identity formation, hierarchisation, interpretation, the production of normative systems, ideologies, rationality as self-control and the abandonment or postponement of immediate gratification, etc., are all means through which power relations manifest themselves socially and distinguish human civilisations from the basic instinctual behaviour and unrationalised raw violence of the animal kingdom (in short: humans accept "meaning" in seeking power, whereas animals do not). As human societies become more complex (and materially wealthier), power and its self-intensification ceases to often coincide with mere physical superiority (as in the case of primitive conditions), and power is often objectivised through greater use of historically determined and relative ((re-)interpreted and often contested) symbols and values. However, raw physical power is always at least potentially available for use by individual and collective subjects who wish to maintain and expand their power. Even scientific knowledge is not beyond historical determination and polemical manipulation – but only scientific knowledge, if it consistently separates
642:) remained unfinished at the time of his death, but nevertheless managed to present a unified social-scientific theory or "value-free" description of social phenomena, encompassing socio-ontological, sociological and historical aspects of the study of human affairs. Kondylis's conception of social ontology does not offer any fixed causalities or laws nor does it say what people ought to do or not do in any given situation or how their social action should unfold. The task of social ontology is accordingly not to reduce fluid and varied phenomena to basic samples and basic genetic factors; what is sought is to show the spectrum of the forces and factors, which can be constituted and become discernible only from the – irreducible and inexhaustible – diversity of form. Such forces and factors, of course, include certain constants such as striving for self-preservation through the expanding of one's own power, and the friend–foe relation, which exist in all societies and are actualised in concrete historical situations and therefore have concrete dimension and content e.g. when the dominant paradigm might be theocentrism or anthropocentrism or mass democratic post-Modernity. Much of the nearly completed first volume (three volumes had been planned by Kondylis) is an analysis of mass-democratic ideology in the social sciences while also dealing with methodological and theoretical questions such as the distinction between "socio-ontic observation" and "socio-historical observation" and the three key aspects of the social: the social relation, the political and man. Moreover, Kondylis examines the social relation as regards its "internal" mechanism of subjectivity and "external" mechanism of action, the friend–foe polarity and the social relation's continuity, in addition to exploring the concepts of understanding and rationality by way of an extensive examination and/or critique of numerous renowned authors such as
1016:; now it appears as a theory about the emergence of individual and collective worldviews. Such an emergence as a function of power i.e. self-preservation through self-enhancement (or self-intensification), always refers to enemy positioning, and as such always contains normative elements within itself. Kondylis examines the claimed bindingness and also ambiguity inherent in all ideologies and social institutions. Drawing from anthropology, philosophy, sociology and history, concepts such as value, value-freedom and nihilism are explored. It is claimed that the infinite variety of human perceptions, beliefs, ideologies, i.e. world-views, are nothing more than an effort to give personal interests a normative form and an objective character, deriving from a "decision" on what means should be used, who should be a friend and who a foe, in the big "Hobbesian" struggle for what is the most primitive and common goal of all humans – self-preservation. Therefore, personal and/or group world-views and ideologies in general are used as a weapon in everyday struggle for the purpose of power claims and self-preservation. Social and historical being and becoming consist of transitory existences – regardless of whether they invoke Reason and ethics or not – seeking power (in any one or more of its countless forms). That is how Nature's (and society's) creatures are, and they cannot do otherwise.
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according to
Kondylis, morally indifferent to war from a theoretical point of view, and his propounding of the value of political rule over war had nothing to do with pacifistic claims. For Clausewitz war was just a means in the eternal quest for power in an often anarchical and unsafe world, and as such war could neither be a continuous phenomenon, nor cease altogether. In other words, war arose from the political (i.e. "political communication") in the wider sense of social existence encompassing society as a whole (inclusive of anthropological factors), and whether war occurred at a particular time or not depended on a correlation of social and political forces encompassing collective and individual input into any given state of affairs. Kondylis saw in Clausewitz a general theory of war with sufficiently inclusive and elastic conceptualisation which could cover all forms of strategy – even antithetical forms: from primitive guerrilla warfare to extremely technicised contemporary war, as well as the possibility of terrorism using advanced technology to cripple modern-day societies. Kondylis continued with an analysis of Lenin's, Engels's and Marx's theories of war, articles about military staff and politicians, technological and absolute war, and concluded (in the Greek edition) with an analysis of a possible Greek–Turkish war.
1207:, historically unprecedented mass production and mass consumption, atomisation and mobility, and, not least of all, the various forms of mass-democratic ideology. To this end, Kondylis made effective use of his distinction between the "synthetic-harmonising thought-form" and the "analytic-combinatory thought-form" in which the latter set aside the former during the same period as the setting-aside of classical bourgeois liberalism by mass democracy, which for the most part occurred as the re-interpretation and changing of liberalism in accordance with the needs of mass democracy, and not always as an open and programmatic clash between the two. The "synthetic-harmonising thought-form" and the "analytic-combinatory thought-form" distinction is applied by Kondylis to his extensive overview of developments in the arts (including literature, music, architecture, the visual arts, cinema), as well as of developments in philosophy, the sciences and commonplace mind-sets and ways of living, mainly from the second half of the 19th century until the cultural revolution of the 1960s and 1970s.
1237:), Kondylis dealt with a number of matters e.g. conceptual confusion in the overtly polemical and unhistorical use of "conservative", "liberal" and "(social) democracy"; mass democracy as the world's first international social formation; the impact of communism on the 20th century; and "human rights" as predominantly American ideology but also amenable to interpretations contrary to American interests, i.e. the dissemination of universal human rights ideology will lead to a significant increase in international conflict and increase the worldwide trend towards anomy. The end of the Cold War in particular emerges as a pivotal point in history in which the European Modern Era finds itself in its historical twilight while coming full circle, absorbed by the Planetary Era which the European Modern Era itself inaugurated with the great geographic discoveries of the 15th and 16th centuries. Planetary history gulps down its creator, European history – another one of the blaring examples of the unintended consequences of collective action in history.
745:), can be seen as analyses of the European Modern Era's struggle against value-relativity and nihilism, which were the logical conclusion of the overall rationalist positioning in the European Modern Era. Against the Aristotelian metaphysics of essence, the notion of function was recruited, and then the danger of breaking-down all essences into variable functions had to be confronted with the invention of new beings: "Nature", "Man" and "History" thus succeeded God and the (transcendental) Spirit. However, the notion of function totally prevailed in the course of the 20th century in the context of overthrowing essence on a global scale (notwithstanding the ongoing and socially inevitable influence of various ideologies and religions); see
1055:. Rather, in Kondylis's book, conservatism had already existed as a social and political force since the Middle Ages in which the nobility and its estate system, having derived its legitimacy from a particular conception of law as a privilege, combated emerging egalitarian interpretations of law in the European Modern Era, which encompassed the rise of the modern sovereign state, albeit initially in absolutist guises (among which were the attempt to impose religious tolerance and peace in the aftermath of the Reformation and the religious wars). Nevertheless, the book also examines conservatism as a political force adapting to the reality of the modern sovereign state's eventual triumph and in light of the
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417:, applying for a placement. His application was confronted with the distrust of the conservative faculty of the philosophical department. Although Kondylis was supported by the then well-known professor Theofilos Veikos, he still had to contend with the opposition of many university-based philosophers and subsequently did not succeed in commencing a career as an academic. Thereafter, he never expressed any wish for an academic career (expressing the view that "academic philosophy is dead and buried"), although he was offered a lot of honorary placements, including by the
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mercantile-monetary relations, the
Industrial Revolution and by individualistic-liberal ideas. What followed was an idealised image of pre-capitalist reality, whereby people lived united by the bonds of blood, tradition and mutual faith and protection, from the earth and in nature, preserving their existential essence from the fragmentation which is imposed by the advanced division of labour and the continuous hunt for material gain in a society cut up into competitive individuals. Key intellectuals during conservatism's history include:
1241:"philosophy", "anthropology", "economics", "history", "sociology" and "politics" by emphasising the interconnectedness of such disciplines from the point of view of "value-free" i.e. "power claim"-free and non-normative scientific understanding. He thought of himself as "an observer of human affairs" or "writer" or "historian of ideas, social historian and theorist" (always writing by hand), rather than as a "philosopher", producing a body of work that bears little resemblance to any other author, apart from perhaps Max Weber.
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1203:), Kondylis used Weberian ideal-typical analysis to outline the great "paradigm shift" of post-Modernity from around 1900 onwards, in bringing to an end the previously dominant bourgeois-liberal hierarchical and humanist world-view, and ushering in a new era of mass-democratic pluralism and leveling of hierarchies based on mass-democratic social formations characterised by,
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1853:) Kondylis writes about the ideologisation of Marxism (as occurs with all initially revolutionary movements such as Christianity), and its distortion and conversion into a party-political and bureaucratic means of control, suggesting he had already moved away from dogmatic "faith" in communist revolution by the age of 21.
786:), quantitatively, philosophers expounding versions of the traditional distinctions mentioned above, or at least maintained a normative stance necessary to seek social influence, prevailed for much of the European Modern Era, and Kondylis also analysed the basic stance(s) of such and other thinkers including:
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below. Throughout these books, self-preservation and power appear as key concepts in interpreting human affairs, and in setting aside all dualisms and
Platonisms, all the traditional distinctions between Hither and Thither, the ideal and reality, understanding and volition. From the point of view of
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Kondylis produced a body of work that referred directly to primary sources in no less than six languages (Greek, Latin, German, French, Italian and
English), and had little regard for what he considered intellectual fashions and bombastic language used to camouflage logical inconsistencies and lack
513:. Moreover, he was publications manager of the Greek-language "Philosophical and Political Library" (editions Γνώση (1983–1998; 60 volumes)) and "Modern European Civilisation" (editions Νεφέλη (1997–2000; 12 volumes)), producing modern Greek translations of renowned texts by authors as diverse as:
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were initially formed in the ideological realm of the counter-Revolution, whose social conveyor of this first anti-capitalist criticism was the patriarchal great-landholder, the older or younger aristocrat, who saw his social existence being eroded and falling apart by the irrepressible march of
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Clausewitz was one of the first writers condemning the militarism of military elites and their war-proneness (based on the famous sentence "war is a continuation of politics by other means"). Kondylis claimed that this was a reconstruction not coherent with
Clausewitz's thought. Clausewitz was,
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During his lifetime he refused to publish any of his photographs. When asked for a photograph for a German academic yearbook, he chose to write a small note instead: "I cannot understand the relationship between a writer's appearance and the value of his theoretical work." This photograph was
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Kondylis's published works as a whole can be seen as a unified series of analyses based on an unwavering adherence to empirical fact and logical consistency no matter what aspect of study is being emphasised at any given time. He sought to eliminate artificial academic boundaries between e.g.
1905:
The term De-cisio is provided by the writer in his introduction as the Latin translation of
Entscheidung is preferred over Decision since Kondylis is referring to philosophical decisionism, the abstraction and re-arrangement of the external world by the subject in such a way that it appears
286:; 17 August 1943 – 11 July 1998) was a Greek philosopher, intellectual historian, translator and publications manager who principally wrote in German, in addition to translating most of his work into Greek. He can be placed in a tradition of thought best exemplified by
918:, Kondylis runs a compelling interpretative thread through the constant reformulation of concepts and positioning and apparently overwhelming volume of argumentation, from the late Middle Ages until the 19th century (and 20th century in the case of
978:), producing scholarly works that not only have a handbook or reference text quality but also an ability to provide insight into the motive forces of development of, and changes in, the history of ideas in the European Modern Era (see also
1047:, which broke new ground in its novel interpretation of such a pivotal period in European philosophy (see above), went against the grain of conventional wisdom on the history of conservatism understood simply as a reaction to the
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in which a special "Kondylis" section exists in the campus library. In
November 2008 a conference was held in Heidelberg honouring the memory of the late Panagiotis Kondylis. A similar event was held in Greece on 22 May 2008.
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Kondylis set forth the theoretical basis for his attitude to existence and his own endeavours as an author and social scientist. "Decision" is here conceptualised differently from its hitherto known varieties in
1845:, Νεφέλη, 1998, pp. 45, 51. However, in Kondylis's first known article, which most likely dates from 1964, entitled "Οι επαναστατικές ιδεολογίες και ο μαρξισμός" ("Revolutionary Ideologies and Marxism") in
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The publication of the letters exchanged between
Kondylis and his publisher Xatzopoulos, concerning valuable information in his work as an editor and translator as well as his intellectual biography
1923:, 25 November 2008: "Panajotis Kondylis (1943-), a Greek scholar who lives in Heidelberg and writes in German, may be, unbeknownst to himself, one of the great conservative thinkers of our age."
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The great bulk of his corpus was written in German, and most of his writings were translated by
Kondylis himself into Greek. He was interested in a number of areas of study including: the
366:), which supported views considered innovative and provocative at the time, including illuminating the pre-history of Marxism and the world-theoretical presuppοsitions of the
1833:
Manfred
Lauermann: Das Ausweichen vor Spinoza ... Zugleich: Hommage à Panajotis Kondylis. In: Fünfzehnte Etappe (Bonn, Oktober 2000), p. 72, which relates that during the
413:(private scholar) who never aspired to an academic career apart from one attempt in the early 1980s when he entered into discussions with the Philosophy Department of the
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Apart from being a comprehensive survey of the major polemical trends in the European History of Ideas from the end of the Middle Ages and the subsequent turn against
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1480:"Nur Intellektuelle behaupten, dass Intellektuelle die Welt besser verstehen als alle anderen." Interview von Marin Terpstra mit Panajotis Kondylis. In:
1660:, τ. 156ος, Αθήνα, Ιούλιος-Αύγουστος 2004, σσ. 6–19 ("Identity, Power, Civilisation" – 50 "notes" from the incomplete and unpublished third volume of
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Grundzüge der Sozialontologie Band 1: Soziale Beziehung, Verstehen, Rationalität. Aus dem Nachlass hg. von Falk Horst. Berlin: Akademie-Verlag 1999
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by many mainstream and other Enlightenment figures promoting a "new" or revived sensualism, until the post-Kantian period of Schelling and Hegel,
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were among the important points of reference in his thinking, notwithstanding the significant differences he had with some of these writers.
1671:, out of print, μετάφραση του: "Differenz der Epikureischen von der Demokritischen Naturphilosophie", Dissertation von Karl Marx, Jena 1841.
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and of some other writings by Kondylis are available to be read free of charge: see link below "Panagiotis Kondylis website (English)".
318:, where the Kondylis' family house is still standing today, he moved with his father, who was a military officer, at the age of six to
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1947:. In: Politische Vierteljahresschrift 39, 1998, 471–502. (Ein Vergleich Carl Schmitt, Hermann Lübbe und Panajotis Kondylis)
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the history of ideas, while the philosophers who did systematically set aside such dualisms were few and far between (e.g.
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Eine Analyse der geistigen Entwicklung von Hölderlin, Schelling und Hegel bis 1802. Stuttgart: Klett-Cotta, 1979. 729 S.
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Von den Utopien zur Globalisierung. Heidelberg: Manutius-Verlag 2001 (Sammlung von 19 Artikeln aus den 1990er Jahren)
613:, can explain in terms of corroboration with empirical reality the abundant variety of human existence and "knowing".
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Der Niedergang der bürgerlichen Denk- und Lebensformen. Die liberale Moderne und die massendemokratische Postmoderne
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Berlin: Akademie-Verlag 1999, pp. 573–575; Κονδύλης, Π. "Ταυτότητα, Ισχύς, Πολιτισμός", στο Ευ. Γκανάς (Επιμ.),
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Kondylis claimed to be "scientific" in the sense of writing "descriptively" (and explanatorily), in separating
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The Decline of Bourgeois Thought- and Life-Forms. The Liberal Modern and the mass-democratic Post-modern
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The Decline of Bourgeois Thought- and Life-Forms. The Liberal Modern and the mass-democratic Post-modern
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346:) with the 700-page study of the origins of post-Kantian German idealism, including the early years of
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Die liberale Moderne und die massendemokratische Postmoderne. Weinheim: VCH-Verlagsgesellschaft, 1991
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1940:. Diss. Erasmus-Univ. Rotterdam. Leiden/NL 1988, 253 S. (Nachdruck Cuxhaven, Verlag Junghans, 1991.)
465:, and International Affairs. He also translated into modern Greek classic works by authors such as:
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334:), as well as philosophy, medieval and modern history and political science at the Universities of
1667:"Διαφορά της δημοκρίτειας και επικούρειας φυσικής φιλοσοφίας, διδακτορική διατριβή του Karl Marx,
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While Kondylis identifies himself with Marxism, some view him as a conservative thinker. American
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Geschichtliche Grundbegriffe, Historisches Lexikon zur politisch-sozialen Sprache in Deutschland
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1423:, hg. v. Volker Beismann und Markus Josef Klein. Bruchsal: San Casciano Verlag 1993, 163–175.
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1308:, hsg. v. Otto Brunner, Werner Conze, Reinhart Koselleck, Stuttgart: Klett-Cotta, 1984, 1992.
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342:. During his postgraduate studies at Heidelberg he earned his PhD (under the supervision of
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Ausgewählte Beiträge zu Politik und Gesellschaft. Darmstadt: WBG 2006 (enth. Nachdruck von
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Von Heidelberg nach Athen und zurück. Die philosophischen Reisewege des Panajotis Kondylis
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Greek poet Kostas Koutsourelis' article about Kondylis's work published in the newspaper
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Die Herausbildung der Weltbilder und die Wertfrage. Stuttgart: Klett-Cotta, 1984. 129 S.
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Power and Decision – The Formation of World Images and the Question (Problem) of Values
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and the preceding Renaissance-era critiques of metaphysics; the philosophy of war and
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and beyond. Included is an analysis of how the central themes used in the socialist
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1729:, 25 November 2008: "Kondylis identifies himself with Marxism, broadly understood."
1716:, 25 November 2008: "Kondylis identifies himself with Marxism, broadly understood."
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et al., and histories of modern Greek philosophy. Kondylis's best known books are:
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1975:. In: Merkur.Deutsche Zeitschrift für europäisches Denken, 63.2, Nr. 717, (2009).
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Macht und Sein. Metaphysik als Kritik – oder die Grenzen der Kondylischen Skepsis
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He died in Athens in 1998. His library of some 5000 titles based in his house in
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1501:"Universalismus, Relativismus und Toleranz in der westlichen Massendemokratie",
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names Panagiotis Kondylis "one of the great conservative thinkers of our age".
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Was ist Dezisionismus? Rekonstruktion eines autonomen Typs politischer Theorie
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1576:, von 6 thematisch zugehörigen Artikeln und dem Interview mit Marin Terpstra)
1466:"Marxismus, Kommunismus und die Geschichte des 20. Jh.s", H. Fleischer (Hg.),
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Born in 1943 in the small community of Drouva (Δρούβα) in the municipality of
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Kondylis, P. "Wissenschaft, Macht und Entscheidung", in H. Stachowiak (Hg.),
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Politische Lageanalyse, Festschrift für Hans-Joachim Arndt zum 70. Geburtstag
1314:. Geschichtlicher Gehalt und Untergang. Stuttgart: Klett-Cotta, 1986. 553 S.
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were important guiding influences during his formative years in Heidelberg.
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1592:. Also includes six related articles and an interview with Marin Terpstra.)
1992:
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Das Politische und der Mensch. Soziale Beziehung, Verstehen, Rationalität.
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Clausewitz – Marx – Engels – Lenin. Stuttgart: Klett-Cotta, 1988. 328 S.
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1548:– from the unpublished (at death) manuscript of Panagiotis Kondylis).
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was donated by his sister, Melpo Kondylis (Μέλπω Κονδύλη), to the
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meaningful to her/him. See "Introduction" in Panajotis Kondylis,
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Panajotis Kondylis – Aufklärer ohne Mission. Aufsätze und Essays
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718:(The Enlightenment within the Framework of Modern Rationalism).
1954:. In: IABLIS. Jahrbuch für europäische Prozesse. Nr. 1 (2002).
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1487:"Wissenschaft, Macht und Entscheidung", H. Stachowiak (Hg.),
1653:– a series of articles by Kondylis, published posthumously.)
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The Enlightenment within the Framework of Modern Rationalism
1459:"Der deutsche "Sonderweg" und die deutschen Perspektiven",
461:; Western bourgeois culture and its decline; Conservatism;
2000:
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Panajotis Kondylis – unfreiwilliger Pate des LSR-Projekts
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Die Aufklärung im Rahmen des neuzeitlichen Rationalismus.
1973:Über Massendemokratie – Ihre Lage bei Panajotis Kondylis
1656:"Ταυτότητα, Ισχύς, Πολιτισμός", στο Ευ. Γκανάς (Επιμ.),
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The modern Greek Enlightenment. The philosophical ideas.
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Die Aufklärung im Rahmen des neuzeitlichen Rationalismus
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Der Niedergang der bürgerlichen Denk- und Lebensformen.
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Konservativismus. Geschichtlicher Gehalt und Untergang.
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Konservativismus. Geschichtlicher Gehalt und Untergang.
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The house of Panagiotis Kondylis's parents in Drouvas,
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National and Kapodistrian University of Athens alumni
1896:, τ. 156ος, Αθήνα, Ιούλιος-Αύγουστος 2004, σσ.6–19.
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49:. Unsourced material may be challenged and removed.
1494:"Jurisprudenz, Ausnahmezustand und Entscheidung",
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1627:Ο Νεοελληνικός Διαφωτισμός. Οι φιλοσοφικές ιδέες.
1566:– a compilation of 19 articles from the 1990s.).
1383:, b. 3 (Neuzeit bis Kant), Hamburg 1990, 328–345.
1190:The Decline of Bourgeois Thought- and Life-Forms.
409:in Berlin. Kondylis, though, was independent – a
1461:Westbindung, Chancen and Risiken für Deutschland
747:The Decline of Bourgeois Thought- and Life-Forms
1526:"Melancholie und Polemik", L. Heidbrink (Hg.),
1862:Letter to Bernd A. Laska of 16 June 1985, in
1739:released publicly by his family posthumously.
1643:– three interviews with Panagiotis Kondylis.)
1041:Conservatism. Historical Content and Decline.
8:
2001:"Offizielle Homepage von Panajotis Kondylis"
1617:Η Ελλάδα, η Τουρκία και το Ανατολικό Ζήτημα.
1427:Planetarische Politik nach dem kalten Krieg.
1324:Conservatism. Historical Content and Decline
1304:"Reaktion, Restauration", and, "Würde", in:
302:of first-hand knowledge of primary sources.
139:Panagiotis Kondylis's only published picture
16:Greek philosopher and intellectual historian
1888:, b. V, Hamburg 1995, 81–101; Kondylis, P.
1690:Planetarische Politik nach dem kalten Krieg
1231:Planetarische Politik nach dem kalten Krieg
1611:Books and articles published only in Greek
1419:"Utopie und geschichtliches Handeln", in:
706:The Enlightenment and intellectual history
133:
122:
1886:Pragmatik. Handbuch pragmatischen Denkens
1489:Pragmatik. Handbuch pragmatischen Denkens
109:Learn how and when to remove this message
1705:
1693:(Planetary Politics after the Cold War)
1621:Greece, Turkey and the Eastern Question
405:he also was in 1994/95 a fellow of the
1521:Montesquieu and the Spirit of the Laws
1509:Montesquieu und der Geist der Gesetze.
1473:"Montesquieu: Naturrecht und Gesetz",
1843:Το Αόρατο Χρονολόγιο της Σκέψης (ΑΧΣ)
1444:"Einleitung", in: P. Kondylis (Hg.),
1439:Planetary Politics after the Cold War
1404:"Einleitung", in: P. Kondylis (Hg.),
1364:Stuttgart: Klett-Cotta, 1990. 614 S.
1271:Stuttgart: Klett-Cotta, 1981. 725 S.
1235:Planetary Politics after the Cold War
1223:Planetary Politics after the Cold War
1212:Planetary Politics after the Cold War
7:
1641:The Invisible Chronology of Thought.
1482:Deutsche Zeitschrift für Philosophie
1408:Frankfurt: Keip Verlag 1991, 11–34.
1332:. Heidelberg: Manutius-Verlag 1987,
1221:Book cover of the German edition of
1188:Book cover of the German edition of
996:The cover for the German edition of
434:Aristotle University of Thessaloniki
47:adding citations to reliable sources
1993:Bibliography: primary and secondary
1448:Hamburg: Junius Verlag 1992, 9–36.
1263:The Coming into Being of Dialectics
1145:Book cover of the Greek edition of
920:Modern-era Criticism of Metaphysics
916:Modern-era Criticism of Metaphysics
743:Modern-era Criticism of Metaphysics
1921:"The obsoleteness of conservatism"
1837:Kondylis had been a member of the
1727:"The obsoleteness of conservatism"
1714:"The obsoleteness of conservatism"
1552:Das Politische im 20. Jahrhundert.
1374:Modern-era Critique of Metaphysics
1362:Die neuzeitliche Metaphysikkritik.
14:
1961:. Akademie Verlag, Berlin: 2007.
1875:in: Wiener Zeitung, 1. Juni 2007.
1835:Greek military junta of 1967–1974
1564:The Political in the 20th century
1468:Der Marxismus in seinem Zeitalter
739:Die neuzeitliche Metaphysikkritik
1637:To Αόρατο Χρονολόγιο της Σκέψης.
1179:The Decline of Bourgeois Thought
1169:'s theory. According to Aron in
370:. Outstanding German historians
23:
2066:20th-century Greek philosophers
1330:Marx und die griechische Antike
401:in 1991. As a recipient of the
330:(at which time he was drawn to
34:needs additional citations for
2076:Philosophers of social science
2061:Greek historians of philosophy
1936:Buve, Jeroen Dominicus Josef:
1598:Akademie-Verlag, Berlin 2007,
1379:"Nachwort", in: K. Vorländer,
922:, which includes analyses of:
629:Das politische und der Mensch.
1:
2081:20th-century Greek historians
1534:Das Politische und der Mensch
1511:Berlin: Akademie-Verlag 1996
1491:, b. V, Hamburg 1995, 81–101.
1429:Berlin: Akademie-Verlag 1992
1251:Die Entstehung der Dialektik.
1165:'s liberal interpretation of
636:Das Politische und der Mensch
421:, which he politely refused.
368:Marxist philosophy of history
1872:Interview with Rudolf Burger
1446:Der Philosoph und die Macht.
360:Die Entstehung der Dialektik
2056:People from Olympia, Greece
2020:Panagiotis Kondylis website
1406:Der Philosoph und die Lust.
393:, Athens, at the age of six
188:Goethe University Frankfurt
2107:
1381:Geschichte der Philosophie
770:, and to a lesser extent,
1849:. Athens: Θεμέλιο, 2002 (
453:, as well as the work of
397:Kondylis was awarded the
364:The Genesis of Dialectics
275:
261:
197:
132:
1681:English translations of
1651:Melancholy and Polemics.
1647:Μελαγχολία και Πολεμική.
1530:, München 1997, 281–299.
192:University of Heidelberg
2091:Intellectual historians
2071:Greek political writers
1851:Melancholy and Polemics
1847:Μελαγχολία και Πολεμική
1748:Other thinkers such as
1649:Athens: Θεμέλιο, 2002 (
1629:Athens: Θεμέλιο, 1988 (
1484:, 42,4 (1994), 683–694.
1287:Macht und Entscheidung.
1061:criticism of capitalism
1051:as articulated by e.g.
206:20th-century philosophy
1908:Macht und Entscheidung
1683:Macht und Entscheidung
1639:Athens: Νεφέλη, 1998 (
1574:Macht und Entscheidung
1470:, Leipzig 1994, 14–36.
1226:
1192:
1150:
1035:Kondylis's next book,
1032:
1005:Macht und Entscheidung
1000:
719:
631:
583:Macht und Entscheidung
419:University of Ioannina
394:
283:
228:Continental philosophy
168:11 July 1998 (aged 54)
1957:Horst, Falk (Hrsg.):
1839:Greek Communist Party
1662:The Political and Man
1619:Athens: Γνώση, 1985 (
1546:The Political and Man
1220:
1187:
1144:
1027:
995:
713:
640:The Political and Man
634:His final major work
626:
618:The Political and Man
384:
256:philosophy of culture
58:"Panagiotis Kondylis"
1700:Notes and references
1686:(Power and Decision)
1676:English translations
1344:Theorie des Krieges.
1161:), Kondylis opposed
415:University of Athens
389:. Kondylis moved to
328:University of Athens
252:political philosophy
184:University of Athens
43:improve this article
1943:Bolsinger, Eckard:
1910:, Klett-Cotta, 1981
1841:; df. Κονδύλης, Π.
1498:34 (1995), 325–356.
1477:33 (1994), 351–372.
1155:Theorie des Krieges
1009:Power and De-cisio)
672:George Herbert Mead
407:Wissenschaftskolleg
292:Niccolò Machiavelli
276:Παναγιώτης Κονδύλης
268:Panagiotis Kondylis
127:Panagiotis Kondylis
1590:Power and Decision
1586:Questions of Power
1245:Books and articles
1227:
1193:
1151:
1033:
1001:
998:Power and De-cisio
987:Power and De-cisio
720:
632:
587:Power and Decision
395:
376:Reinhart Koselleck
284:Panajotis Kondylis
216:Western philosophy
1981:978-3-608-97110-1
1967:978-3-05-004316-6
1950:Harth, Dietrich:
1604:978-3-05-004046-2
1582:978-3-534-19863-4
1125:paleoconservative
1057:French Revolution
1049:French Revolution
1045:The Enlightenment
912:The Enlightenment
737:), together with
735:The Enlightenment
700:Leopold von Wiese
692:Ferdinand Tönnies
593:Underlying themes
579:The Enlightenment
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248:Social philosophy
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1505:1996 (3), 11–21.
1312:Konservativismus
1171:Penser la guerre
660:Martin Heidegger
525:, ancient Greek
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2011:Kathimerini
2004:(in German)
1996:(in German)
1770:Montesquieu
1014:decisionism
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1774:La Mettrie
1205:inter alia
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451:Clausewitz
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69:newspapers
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1754:Aristotle
1658:Νέα Εστία
1503:Dialektik
1496:Der Staat
1475:Der Staat
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336:Frankfurt
296:Max Weber
99:June 2010
1814:Cassirer
1810:Durkheim
1114:Schlegel
1110:Radowitz
1043:), like
960:Salutati
872:Berkeley
844:Voltaire
836:Rousseau
788:Alembert
527:Sophists
523:Foucault
507:Cassirer
503:Schiller
495:Chamfort
467:Xenophon
426:Politeia
174:, Greece
159:, Greece
1869:; Cf.
1818:Schmitt
1786:De Sade
1766:Spinoza
1098:Maistre
1086:Fénelon
1074:Carlyle
964:Spencer
956:Russell
928:Dilthey
924:Bergson
908:Telesio
888:Galilei
884:Erasmus
856:Aquinas
824:Lessing
820:Leibniz
800:Grotius
780:Holbach
772:Diderot
768:de Sade
760:Spinoza
563:Derrida
551:Michels
519:Lyotard
499:Rivarol
471:Burnham
391:Kifisia
332:Marxism
320:Kifisia
312:Olympia
153:Olympia
83:scholar
1979:
1965:
1806:Simmel
1802:Pareto
1762:Hobbes
1602:
1580:
1558:
1540:
1515:
1452:
1433:
1412:
1393:
1368:
1350:
1336:
1318:
1293:
1275:
1257:
1116:, and
1106:Müller
1094:Jarcke
1090:Haller
1082:Cortés
1066:Bonald
974:, and
896:Pascal
846:, and
832:Newton
812:Herder
808:Hamann
756:Hobbes
581:) and
571:Hauser
531:Cynics
515:Hobbes
487:Pavese
430:Athens
324:Athens
316:Greece
280:German
223:School
212:Region
172:Athens
85:
78:
71:
64:
56:
1750:Plato
1118:Stahl
1102:Moser
1070:Burke
952:Occam
900:Plato
892:Locke
876:Bruno
868:Bayle
864:Bacon
848:Wolff
804:Hegel
611:Ought
609:from
603:Ought
567:Locke
539:Sorel
455:Hegel
348:Hegel
272:Greek
90:JSTOR
76:books
1977:ISBN
1963:ISBN
1822:Aron
1820:and
1794:Marx
1782:Kant
1778:Hume
1688:and
1600:ISBN
1578:ISBN
1556:ISBN
1538:ISBN
1513:ISBN
1450:ISBN
1431:ISBN
1410:ISBN
1391:ISBN
1366:ISBN
1348:ISBN
1334:ISBN
1316:ISBN
1291:ISBN
1273:ISBN
1255:ISBN
944:Mill
914:and
816:Kant
784:Hume
698:and
555:Aron
529:and
509:and
479:Marx
459:Marx
457:and
441:Work
374:and
354:and
338:and
306:Life
294:and
165:Died
157:Elis
145:Born
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