The philosopher Ernst Alfred Cassirer is, nowadays, considered as a thinker who progressed from the philosophy of culture to the concept of freedom and political philosophy. Who was this man?
Hartung: In fact, nowadays, we remember Ernst Cassirer as a representative of the liberal educated bourgeoisie of the epoch around 1900. A representative of a philosophical line of thought in the tradition of Immanuel Kant - keyword: Neo-Kantianism - and as the founder of a philosophy of culture. Stephan Zweig once called this epoch the "world of yesterday", in which Cassirer was deeply rooted throughout his life. We must note that the socio-cultural reality of Cassirer's world and the attitude of mind associated with it, have been lost. Although some of the ideals of that time - for example, social advancement through education, cultural cosmopolitanism - still seem familiar to us from afar. In this respect, the study of Cassirer's life and work is an intellectual journey.
Here are some data about his life: Ernst Cassirer was born on July 28, 1874 in Breslau (today: Wroclaw) into a merchant family. At this time the Cassirer family already was a widely branched family of Jewish origin. They originally came from Silesia. Important merchants, publishers and scholars belonged to the Cassirer family. Ernst Cassirer grew up in Breslau and studied from 1892 first in Berlin, then in Marburg. During his studies of philosophy, his main focus became the history of philosophy (Descartes-Leibniz-Kant). Under the philosopher Hermann Cohen (1842-1918) - one of the most important representatives of German philosophy of the time and representative of German Jewry - he was introduced to the study of Kant's philosophy and the school of Neo-Kantism. Cassirer became Cohen's master student. With his four-volume work "The Problem of Rationale in the Modern Philosophy and Science" (from 1906), he wrote an impressive study that set new standards for the historiography of philosophy and simultaneously provided an assessment of the position of philosophy in his time. Cassirer habilitated at the Berlin University in his second attempt. The first attempt failed under scandalous circumstances and is an example of the discrimination against Jewish scholars in the university system of the time. In 1919, Cassirer was appointed to the newly founded University of Hamburg. Here, he experienced the propserity period of his work in Germany: he got in touch with the Cultural Scientific Library of Warburg. He published his three-volume "Philosophy of Symbolic Forms" (1923, 1925, 1929), was a counterpart of Martin Heidegger (at the Davoser Hochschultage (1929), which subsequently became famous) and was electedas the rector of University of Hamburg (1929/1930). In 1933, Cassirer left Germany immediately. He anticipated that he would be deprived of the basis for living and working as a result of the takeover of the government led by the National Socialist Party. Cassirer died in American exile in the spring of 1945.
Who was Cassirer apart from these data on his life? He was an outstanding scholar. Additionally, he was an important representative of German intellectual culture, which, in the tradition of the philosopher Kant, was dedicated to scientific enlightenment, political liberalism and cultural cosmopolitanism. He has represented these directions in his numerous books on the history of mind and science and, above all - as the testimonies of his contemporaries prove - he has lived them: his humanism has a timeless dimension, his work on factual problems of the history of philosophy and science stands above the ideological conflicts of his time. And yet his life has been damaged by anti-Jewish resentment, by expulsion from the bourgeois existence in Hamburg, by the years in the uncertainty of exile. His work has also remained unfinished, as the extensive materials in his estate show. Cassirer was not allowed to live the life of a university professor and scholar in Germany. A look back from our time at his life and the examination of his work are urgently needed - but the damage remains. This should be clear in our minds.
His main work "Philosophy of Symbolic Forms" appeared in three volumes in the 1920s. For him, symbols illustrate the diversity of ways of accessing the world. Which symbols are these, and what was he interested in?
Hartung: This question can hardly be answered in the given short time. A separate monograph would be necessary and such have already been written on the subject. I will try anyway: The three-volume "Philosophy of Symbolic Forms" is an impressive attempt to introduce philosophy to the diversity of cultural phenomena. While philosophy around 1900 usually gives priority to knowledge in the tradition of Kant, Cassirer speaks of different approaches to human reality as being equal and complementary. He is concerned with language, technology, law, art - the list can be continued. The basic idea here is that we humans create a reality for ourselves in various media (the symbolic forms) that is completely different from the given nature, from the found environment of other forms of life (plants, animals). In the tradition of Herder and Humboldt, Cassirer speaks of culture as the other nature (natura altera). This other or second nature of man, which we call culture, is an extremely dynamic entity. In the sense of the approach typical to the Enlightenment epoch, Cassirer describes it as the genuine task of humanity, to work its way "out of self-inflicted immaturity" (Kant). Against the background of the "Philosophy of Symbolic Forms" it is said: We humans must gradually realize that our reality of life is the product of our shaping through language, imagination, sense of justice, knowledge (among other things). If we understand this, then we must, see ourselves as form-givers (homo symbolicus) and thus also take responsibility for the medial shaping of our life reality. Cassirer emphasizes again and again that this is no reality which we find and to which we have to adapt (as other life forms do in their respective environments). But, he states, our reality of life is a symbolic universe that is shaped by us and for whose design we have to take responsibility. Despite the adverse living conditions of the 1930s and 1940s, Cassirer at no time gave up hope that we human beings, through recognition of the symbolic structure of our life reality and, as a consequence, through self-knowledge as creators of our symbolic worlds, are in principle capable of achieving the humanization of our culture(s). By cultural philosophy, Cassirer understands the work on this option, despite the permanent objection of social reality, which is characterized by contradictions, conflicts, hatred and violence as well as other practices. Cassirer stands in the tradition of the Epoch of Enlightenment, the ideals of the French Revolution, the ideas of tolerance towards those who think and live differently - he represents the cosmopolitan side of German intellectual history.
Ernst Cassirer The Philosophy Of The Enlightenment Pdf 22
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