Is modernity, in the words of Nietzsche, a high or a low civilization? Is it in particular a substitute for Christian theology or the moment at which values are created? Behind these apparently historical questions another lies hidden, namely, the relief from the anxiety of that modernity through the recovery of the intellectual act by which modernity was inaugurated. Does this represent a reinstatement of the lost link with a premodern theology or the movement of the project of autonomy proclaimed by modernity towards its fulfilment? The works of Hans Blumenberg fall generally within the category of a hermeneutic of metaphor.
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Other editions. Enlarge cover. Error rating book. Refresh and try again. Open Preview See a Problem? Details if other :. Thanks for telling us about the problem. Return to Book Page. Robert M. Wallace Translator. In this major work, Blumenberg takes issue with Karl Lowith's well-known thesis that the idea of progress is a secularized version of Christian eschatology, which promises a dramatic intervention that will consummate the history of the world from outside.
Instead, Blumenberg argues, the idea of progress always implies a process at work within history, operating through an In this major work, Blumenberg takes issue with Karl Lowith's well-known thesis that the idea of progress is a secularized version of Christian eschatology, which promises a dramatic intervention that will consummate the history of the world from outside. Instead, Blumenberg argues, the idea of progress always implies a process at work within history, operating through an internal logic that ultimately expresses human choices and is legitimized by human self-assertion, by man's responsibility for his own fate.
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Jun 05, Avery rated it it was amazing. This is a tome readable in style but monstrous in size and engaging in high level skepticism of philosophical narratives. Blumenberg's task is to show that modernity did not have its origin in the secularization of religious traditions. On the contrary, it began with a desire to pry into the unknown, to know for oneself what was hidden -- with a Gnostic theological grounding that makes God hidden from the world.
The nominalist theology induces a human relation to the world whose implicit content could have been formulated in the postulate that man had to behave as though God were dead. This induces a restless taking stock of the world, which can be designated as the motive power of the age of science.
The mind that thinks to climb a mountain and see its height, like Petrarch, or the mind that ignores ignores the natural warning of darkness and descends into the depths of a cave, like Da Vinci, is already a Faustian mind enaged in "overstepping of limits". Looking to the writings of the early moderns, Blumenberg concludes: "This is no 'secularization' of man having been created in God's image.
The function of the thought emerges naked and undisguised and makes its historical derivation a matter of indifference: Knowledge has no need of justification; it justifies itself; it does not owe thank for itself to God; it no longer has any tinge of illumination or graciously permitted participation but rests in its own evidence, from which God and man cannot escape. He recognizes what was lost with the traditional world with a clarity unparalleled and surpassing that of more famous anti-modern writers.
Sep 08, Luke Echo rated it liked it. The concept of re-occupation is clearly a significant problem for the concept of 'politcal theology' or Agamben's 'signature' but Part III, IV are a bit unwieldy.
I don't know if I will make it through the rest. Nov 10, Kevin Karpiak rated it really liked it. Provocative appproach to studying modernity. If you can read it from cover to cover, you're of a different stock than I.
Sep 24, AskHistorians added it Shelves: science-and-technology-history. Blumenberg's well thought out discourse on the evolution of scientific exploration from the late s' idea of universal knowledge to the mid-century's patented scientific thought. Nichole Fowler rated it really liked it Nov 21, James Lavender rated it it was amazing Feb 22, Tomtom rated it it was amazing Aug 13, Lei rated it it was amazing Apr 06, Stefan Krieger rated it it was amazing Jan 15, Matt G.
Jonathon Riley rated it liked it Apr 29, Bill Stenross rated it liked it Sep 12, Taylor Genovese rated it it was ok Nov 06, Andrew rated it did not like it Sep 02, Charlotte rated it liked it Oct 30, Jared Smith rated it liked it Jun 05, Espen rated it it was amazing Oct 15, Ethan rated it really liked it Sep 08, Claire W Mills rated it did not like it Jan 11, Cyberdionysos rated it it was amazing Dec 19, Tapji Garba rated it really liked it Jan 02, Kyle rated it it was amazing Jan 28, Raf rated it liked it Dec 14, John Sager rated it it was amazing Dec 22, Krissy rated it liked it Feb 04, Zachary M rated it liked it Mar 16, Wessel rated it really liked it May 05, David Auerbach rated it it was amazing Aug 26, John rated it liked it Feb 09, Bruno Godinho rated it it was amazing Dec 06, There are no discussion topics on this book yet.
Readers also enjoyed. About Hans Blumenberg. Hans Blumenberg. Hans Blumenberg was a German philosopher and intellectual historian. He studied philosophy, German studies and the classics —47, interrupted by World War II and is considered to be one of the most important German philosophers of the century. Blumenberg created what has come to be called 'metaphorology', which states that what lies under metaphors and language modisms, is the nearest to the tr Hans Blumenberg was a German philosopher and intellectual historian.
Blumenberg created what has come to be called 'metaphorology', which states that what lies under metaphors and language modisms, is the nearest to the truth and the farthest from ideologies. Books by Hans Blumenberg. As dedicated readers already know, some of the best and most innovative stories on the shelves come from the constantly evolving realm of young ad Read more Trivia About The Legitimacy of No trivia or quizzes yet.
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Hans Blumenberg: The Legitimacy of the Modern Age
It explores what a genealogy of secular modernity can and cannot accomplish, asking how to build on Blumenberg's legacy without repeating his errors. Blumenberg absorbed the skepticism of a genealogy of secularism and responded with an unrealistic image of disconnected modernity, while also understanding that modernity might contain normative resources of its own not requiring the redemptive efforts of secularizing translation. The legitimacy of the modern age involves not only the secularizing redemption of religious norms but also a search for sources of profane hope beyond the confines of tradition. My goal is to develop further insight into what a genealogy of secular modernity can accomplish and what it cannot. My remarks are divided into four parts.
I. LÖWITH'S CRITIQUE OF A SECULAR TELEOLOGY
Instead, Blumenberg argues, the idea of progress always implies a process at work within history, operating through an internal logic that ultimately expresses human choices and is legitimized by human self-assertion, by man's responsibility for his own fate. A great sweeping history of the course of European thought, built on the Hegel-Heidegger scale It has been left for Blumenberg to write a major treatise on the metaphysical tradition which unites intellectual history with critical dissection of the concept of 'secularization': a concept that has served two generations of writers in their efforts to make sense of the modern world. What Blumenberg has done, to put it briefly, is to describe the disintegration of the medieval world-view as a consequence of latent contradictions already present in the scholastic tradition: ultimately in the synthesis of early Christianity and neo-Platonism inherited by the European middle ages. However, this formulation supplies only the feeblest sort of pointer to the importance of a work whose author is no mere historian but an original thinker in his own right, equipped with the sort of synthesizing faculty which was the pride of German scholarship in its great age. Modern science buried centuries of theological controversy.
The Legitimacy of the Modern Age
The opposition between religiosity and secularism is the key to both a discourse-historical epochal threshold and the question of the self-understanding of Western modernity. The controversy between Carl Schmitt and Hans Blumenberg constitutes one episode in the long-term, many-faceted debate over secularization. At the core of the controversy is the question of how modern science on the one hand and rational law on the other hand can be differentiated as autonomous realms. At the same time, the anthropological framing conditions for a technologized life world are here at issue. Keywords: Blumenberg , secularization , political theology , legitimacy of the modern age , technologized life world. Access to the complete content on Oxford Handbooks Online requires a subscription or purchase. Public users are able to search the site and view the abstracts and keywords for each book and chapter without a subscription.