Myth in History, Philosophy of History as Myth: On the Ambivalence of Hans Blumenberg’s Interpretation of Ernst Cassirer’s Theory of y Andrew. MYTH AND MODERNITY. Hans Blumenberg’s Reconstruction of Modern Theory. WORK ON MYTH by Hans Blumenberg, translated by Robert M. Wallace. first of The Legitimacy of the Modern Age (), and now of Work on Myth, One “works” on it much as Blumenberg himself “works” on myth, with the.
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He studied philosophyGerman 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 truth and the farthest from ideologies.
Digging under apparently meaningless anecdotes of the history of occidental thought and literature, Blumenberg drew a map of the expressions, examples, gestures, that flourished in the discussions of what are thought to be more important matters.
Hans Blumenberg and the Theory of Political Myth
Blumenberg’s interpretations are extremely unpredictable and personal, all full of signs, indications and suggestions, sometimes ironic.
Above all, it is a warning against the force of revealed truth, and for the beauty of a world in confusion. But, being labelled a “Half-Jew”, considering that his mother was Jewish blumenbegg,  the Catholic Blumenberg was barred from continuing his studies at any regular institution of learning in Germany. At the end of the war he was kept hidden by the family of his future wife Ursula. blumenbwrg
University of Antwerp – Hans Blumenberg and the Theory of Political Myth
wor Blumenberg greatly despised the years which he claimed had been stolen from him by the Nazis. His friend Odo Marquard reports that after the war, Blumenberg slept only six times a week in order to make up for lost time. After Blumenberg continued his studies of philosophy, Germanistics and classical philology at the University of Hamburgand graduated in with a dissertation on the origin of the ontology of the Middle Ages, at the University of Kiel.
He received the postdoctoral habilitation inwith a dissertation on ‘Ontological Distance, an Inquiry into the Crisis of Edmund Husserl ‘s Phenomenology ‘Die ontologische Distanz: His mentor during these years was Ludwig Landgrebe.
During Blumenberg’s lifetime he was a member of the Senate of the German Research Foundationa professor at several universities in Germany and a joint founder of the research group “Poetics and Hermeneutics”. Blumenberg’s work was of a predominantly historical nature, characterized by his great bpumenberg and theological learning, and by the precision and pointedness of his writing style.
The early text “Paradigms for a Metaphorology” explicates the idea of ‘absolute metaphors’, by way of examples from the history of ideas and philosophy. According to Blumenberg, metaphors of this kind, such as “the naked truth”, are to be considered a fundamental aspect of philosophical discourse that cannot be replaced by concepts and reappropriated into the logicity of the ‘actual’.
The distinctness and meaning of these metaphors constitute the perception of reality as a whole, a necessary prerequisite for human orientation, thought and action. The founding idea of this first text was further developed in works on the metaphors of light in theories of knowledge, of being in navigation Shipwreck with Spectatorsand the metaphors of books and reading.
The Legibility of the World In Blumenberg’s many inquiries into the history of philosophy the threshold of the late Middle Ages and the early Renaissance provides a focal point Legitimacy of the Modern Age and The Genesis of the Copernican World. Inspired by amongst others Ernst Cassirer wrk functional perspective on the history of ideas and philosophy, and the concomitant view of a rearrangement within the spiritual relationships specific to an epoch, Blumenberg rejects the substantialism of historical continuity — fundamental to the so-called ‘theorem of secularization’; the Modern age in his view represents an independent epoch opposed to Antiquity and the Middle Ages by a worl of human curiosity in reaction to theological absolutism.
In his later works Work on Myth, Out of the Cave Blumenberg, guided by Arnold Gehlen ‘s view blumenverg man as a frail blumejberg finite being in need of certain auxiliary ideas in order to face the “Absolutism of Reality” and its overwhelming power, increasingly underlined the anthropological background of his ideas: This context is of decisive importance for Blumenberg’s idea of absolute metaphors.
Whereas metaphors originally were a means of illustrating the reality of an issue, giving form to understanding, they were later to tend towards a separate existence, in ob sciences as elsewhere. This phenomenon may range from the attempt to fully explicate the metaphor while losing sight of its illustrative function, to the experience of becoming immersed in metaphors influencing the seeming logicality of conclusions.
The idea of ‘absolute metaphors’ turns out to be of decisive importance for the ideas of a culture, such as the metaphor of light as truth in Neo-Platonism, to be found in the hermeneutics of Martin Heidegger and Hans-Georg Gadamer.
The myfh history of concepts may thus serve the depotentiation of metaphorical power. Blumenberg did, however, also warn his readers not to confound the critical deconstruction of myth with the programmatical belief in the overcoming of any mythology.
Reflecting his studies of Husserl, Blumenberg’s work concludes that in the last resort our potential scientific enlightenment finds its own subjective and anthropological limit in the fact that we are constantly falling back upon the imagery of our contemplations. From Wikipedia, the free encyclopedia. wori