With the gradual dissolution of the eighteenth-century belief in reason and progress, philosophy of history became more or less homeless. The term is still used, even more widely than before, but its content has been so diluted that any thought on history may call itself a philosophy. The label "philosophy," as it is nowadays so cheaply used "philosophy" of life, of business, and even of camping , does not indicate a specific philosophy but merely public and private opinions. In the following discussion the term "philosophy of history" is used to mean a systematic interpretation of universal history in accordance with a principle by which hiStorical events and successions are unified and directed toward an ultimate meaning. Taken in this sense, philosophy of history is, however, entirely dependent on theology of history, in particular on the theological concept of history as a history of fulfilment and salvation. But then philosophy of history cannot be a "science"; for how could one verify the belief in salvation on scientific grounds?

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Please help improve it by rewriting it in an encyclopedic style. He was trained in phenomenology under Heidegger, and they developed a close friendship. But because of the alliance between the Third Reich and Japan he had to leave Japan in and went to the United States. In he returned to Germany to teach as Professor of Philosophy at Heidelberg , where he died. He is known for his two books From Hegel to Nietzsche , which describes the decline of German classical philosophy, and Meaning in History , which challenges the modern, secular progressive narrative of history, which seeks to ground the meaning of history in itself.

Hence its vision is necessarily dim in comparison with either Greek or biblical thinking. But, this is mistaken because Christians are not a historical people, as their view of the world is based on faith. This explains the tendency in history and philosophy to see an eschatological view of human progress.

It is not a "philosophy" or attempt to systematize the movement of history. This point is clear in the epilogue of Meaning in History where he says, " The attempt at elucidation of the dependence of the philosophy of history on the eschatological history of fulfillment and salvation does not solve the problem of historical thinking.

Genuine hope is, therefore, as free and absolute as the act of faith itself. Both hope and faith are Christian virtues of Grace. The reasons for such an unconditional hope and faith cannot rest on rational calculation of their reasonableness. Hence hope can never be refuted by so-called facts; it can neither be assured no discredited by an established experience. He writes," The question is therefore not the justification of absolute hope and faith by their relative reasonableness, but whether such an unconditional hope and faith can be put into man instead of God and the God-man.

Hope is justified only by faith which justifies itself.


Meaning in History: The Theological Implications of the Philosophy of History

The Gateway to the Pacific Meredith Oda. For centuries, the history of the Western world has been viewed from the Christian or classical standpoint—from a deep faith in the Kingdom of God or a belief in recurrent and eternal life-cycles. He was nominated for the Nobel Prize in Literature. He went to Italy and in he went to Japan where he lectured at Tohoku University [2]. Condorcet and Turgot V. Modern Transfigurations of Joachism II. For more guidance, see Wikipedia: Exact name of German article]]; see its history for attribution.


Meaning In History



Karl Löwith


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