But Blumenberg’s book makes all the things that Heidegger made . His attempt to legitimate the modern age is an attempt to defend all the. ity and modernism, that the English translation of Hans Blumenberg’s The. Legitimacy of the Modern Age comes as an especially welcome event.3 For al-. which launched the Lowith-Blumenberg debate over the nature of secularization and the legitimacy of the modern age. ‘ The widespread discussion the book.

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Another example of a misinterpreted act of modernity is that of the modern state conceived as a secularization of the divine omnipotence. They do not in the least define the limits of modernity. Difficulties Regarding the Natural Status of the.

Modernity thus does not consist of an affirmation of the political, but, on the contrary, abandons the absolutism of the political, which is strategically asserted in the beginning only in order to combat another absolutism on equal terms—that of the religious. Kirk Wetters – – Telos: Find it on Scholar. The fact remains that modernity asserts its novelty, claiming to represent a new beginning, a self-foundation, and an authentic creation of values.

In fact, only rarely do the theoreticians of secularization, whether they be theologians or philosophers and in the German thought of the yearsit is often difficult to trace a precise boundary between the twooffer such brusque, direct condemnations. Chains that easy to break cannot count as bondage.

Instead, Blumenberg argues,the idea of progress always implies a process at work within history, operating through an internallogic that ultimately expresses human choices and is legitimized by human self-assertion, by man’sresponsibility for his own fate.

The Myth of the Closure of any Political Theologypostcript, trans. For secularization may well adopt the appearance of a legitimizing discourse.


Hans Blumenberg: The Legitimacy of the Modern Age

The lesson of that experience is that science is not a closed field, limited by the Pillars of Hercules established by the great models in the past. At the same time, the anthropological framing conditions for a technologized life world are here at issue. We are, they say, trapped in a conceptual scheme which distorts the way things really are.

Blumenberg traces the further development bluumenberg this excuse in discussions of among others Galileo, Descartes, Voltaire, Hume and Kant. The epochal turning is an imperceptible frontier, bound to no crucial date or event.

Now will you please give me the questions to my answers! Alberto Fragio – – Logos. On this view, we are just not with it if our highest social hopes are, for example, that Somozas and Castros will be replaced by Allendes, that larger numbers of people will bljmenberg longer, more leisured lives, and that we shall eventually get solar power and nuclear disarmament. Should it recognize this descendance in its constitutional preambles?

There is another deeper criticism concerning the hermeneutic structure of this category. For questions on access or troubleshooting, legitijacy check our FAQsand if you can”t find the answer there, please contact us.

But mostly the gesture is towards the past.

His archetype for political authoritarianism is not Theodosius the model of the Christian prince in Augustine or Saint Louis, but rather, Mussolini. This section is filled with arch and allusive replies to critics of the first edition of the book — ave which Wallace does his best to elucidate in footnotes, but which are often pretty confusing.

Hans Blumenberg, The Legitimacy of the Modern Age – PhilPapers

In short, Schmitt is not a pre-modern. It is not a matter of transposing a model, but of abandoning the question of authority, through the replacement of autocracy with the impersonal power of reason.


Blumenbergsecularizationpolitical theologylegitimacy of the modern agetechnologized life world. The first difference of opinion concerns the meaning of modern sovereignty. Google Books no proxy mitpress.

On the contrary, there is a moral earnestness about the book which is extremely impressive. So people who use such notions cannot tell us what is false about our consciousness by spelling out what undistorted consciousness looks like. Abstract and Keywords 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.

Modernity does not, for Blumenberg as with Voegelincommit itself to a dogmatic rule. Don’t have an account? What Blumenberg attacks directly is the hermeneutic structure of the category of secularization, by challenging its claim to explain modernity—even if that explanation claims to be neutral Weber, Carl Schmitt in the third chapter of his Political Theology ofor indeed legitimizing Schmitt again within certain contexts, crisis theologies, Marquard, etc.

All our ways of talking, acting and hoping are infected by these concepts. The recovery of paradise was not supposed to yield a transparent and familiar reality but only a tamed and obedient one.

There is a significant difference between the simple notion of secularization and the general expression, just cited, which attempts to explain modernity in its entirety. Liberals are for Schmitt no more than weak and fearful Bakuninians or Leninists and Schmitt does not in return hide his fascination with authentic nihilist radicals.

Pippin – – History of the Human Sciences 6 4: