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Dimensions of the Logical

A Hermeneutic Inquiry

Friedrich Hogemann

Drawing on the work of Georg Misch, this work seeks to give back to the Word its original fullness of meaning. Misch’s notion of a logic of life considers the Word in the plenitude of its great powers. The question of life leads the inquiries undertaken in this study via Misch’s anthropological conception on to the phenomenological ontology of Martin Heidegger and Josef Koenig’s investigation of ‘Being and Thought’. Heidegger’s quest for the meaning of Being calls for a close inspection of its linguistic foundation. ‘Being’ reveals itself as the original truth. It is the verbum demonstrativum in its verbal form. Solely to Indo-European languages is this form immanent. Thus, the established basis may be the starting point from which to reconsider the question of tradition as well as constructs of higher levels.
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Section Three. Remarks on Georg Misch’s works The Way into Philosophy and Philosophy of Life and Phenomenology


Chapter 1. ‘The Way into Philosophy’

§ 1.    Presentation

Misch explains the purpose and gives a systematic outline of Fibel I in its foreword. The work sets itself a dual task, pedagogical and scientific, to serve as an introduction to philosophy and at the same time to contribute to philosophical knowledge. The introduction takes the form not of talking about philosophy, but of allowing it to speak for itself. It purports to discourage the idea that philosophy, like the positive sciences, is composed of a web of statements that can be proved and appropriated intellectually. On the contrary, ‘the philosophical movement of questioning and answering itself must be brought into action’ (ibid., III. Aufbau, pp. 564 ff.). Philosophising – not philosophy! In support of this Misch and Heidegger can invoke Kant when he writes: ‘Such a style of inquiry is demanded by the very nature of worldly wisdom.... Liberated from the school curriculum the youthful pupil was accustomed to learning. Now he thinks he will learn philosophy, but this is impossible, for what he needs is to learn to philosophise. The philosophical author too, who is considered to be as it were the founder of instruction, should be regarded not as the archetypical source of judgement, but itself only as a facilitator of it who goes as far even to pronounce judgement against it....’273

But now over the inquirer who surrenders himself to the life of the object (Hegel) the threat of a danger...

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