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Karl Jaspers: Philosophy As Faith Hardcover – April, 1975

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Product Details

  • Hardcover: 292 pages
  • Publisher: Univ of Massachusetts Pr (April 1975)
  • Language: English
  • ISBN-10: 0870231537
  • ISBN-13: 978-0870231537
  • Product Dimensions: 9.1 x 6.1 x 0.9 inches
  • Shipping Weight: 1.3 pounds
  • Average Customer Review: 4.0 out of 5 stars  See all reviews (1 customer review)
  • Amazon Best Sellers Rank: #4,414,845 in Books (See Top 100 in Books)

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5 of 7 people found the following review helpful By Bruce P. Barten on November 5, 2005
Format: Hardcover
The philosophers whom I usually consider important hardly show up in this book, KARL JASPERS: PHILOSOPHY AS FAITH by Leonard Ehrlich, but Kant is a major topic, and gets credit for picturing philosophy as an activity that adopts individual views about what is essential while merely thinking. Jaspers died in 1969. Leonard Ehrlich produced his own translations for KARL JASPERS: BASIC PHILOSOPHICAL WRITINGS, now available from the Humanities Paperback Library (1986, 1994), with an emphasis on many of the same topics. Both books have Bibliographies, but only KARL JASPERS: PHILOSOPHY AS FAITH has an index. Nietzsche is not a major topic in this book, appearing mainly in conjunction with other great philosophers. Only early in the book is there recognition that `Nietzsche's radical movements of doubt and extreme formulations, such as the well-known dictum, "nothing is true, all is permitted," are, accordingly, designed to force us to find the fulfillment of truth "in our own historicly present existence." ' (p. 28). A note on page 241 explains that `historically' is not being used because Ehrlich associates that term with history as "the course, the account and the interpretation of events; it corresponds to the German `Geschichte'. `Historic', on the other hand, is correlative with the noun `historicity', in German `Geschichlichkeit', meaning the circumstance that realities transcending the temporality of events--such as ideas, purposes, selfhood--become actual only in time and by virtue of deliberate human activity." (n. 50).

By the end of the book, Ehrlich has sorted out the distinctions which Jaspers makes about the nature of philosophers in a manner that only philosophers are likely to understand.
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