In this academic year, Bolzano persevered with his series of fundamental reforms. He began by explaining why these were necessary: It was time to replace superstition and error with a sensible faith in God and a religious enlightenment. The aim of this was to create better conditions for human beings in his native country Bohemia and ultimately everywhere on earth. He saw this as a task which could be accomplished with the combined efforts of all those who together were willing to stand up for the “good cause of mankind.” Alliances of this nature were however observed with increasing distrust by the Austrian state. This was understandable, since in his work for a better society Bolzano was pressing for social justice in all forms, was calling for a “more reasonable“ constitution, wanted to replace hereditary nobility with nobility of mind etc. His statements indicating that anyone who did not make every effort to support the common good did not deserve to live as far as he was concerned show how radical his thinking was in these issues. He condemned the misuse of intelligence such as ”deceiving the world because it wanted to be deceived,“ as well as the abuse of religion. He recognized the excessive enthusiasm with which mainly those who were wise in the ways of the world or the romantics in Germany were afflicted in his time as a dangerous kind of rampant scientific uncertainty. He was not grimly determined in his way of doing things, but rather of a “cheerful disposition.”
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From a scholarly perspective, Bolzano most important correspondence was between 1833 and 1838 with Franz Exner, a professor of philosophy at the University of Prague at that time, who subsequently became the assistant head of the ministry of education and had a decisive influence on the Austrian school and university reforms. Bolzano‹s answers to Exner‹s persistent questions and objections led to significant clarifications of his theory of propositions and ideas in themselves which provide considerably more information that can be found in Bolzano‹s publications on this subject. Thus the correspondence is an important source for the interpretation of this theory, which is fundamental to Bolzano‹s entire work. It was Eduard Winter who managed to have an edition of this correspondence published in 1935. However due to a lack of time this edition was inadequate. A new critical edition as part of the Complete Works of Bolzano has thus been a significant desideratum of Bolzano research for a long time.
Aktualisiert: 2023-03-14
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In this academic year, Bolzano persevered with his series of fundamental reforms. He began by explaining why these were necessary: It was time to replace superstition and error with a sensible faith in God and a religious enlightenment. The aim of this was to create better conditions for human beings in his native country Bohemia and ultimately everywhere on earth. He saw this as a task which could be accomplished with the combined efforts of all those who together were willing to stand up for the “good cause of mankind.” Alliances of this nature were however observed with increasing distrust by the Austrian state. This was understandable, since in his work for a better society Bolzano was pressing for social justice in all forms, was calling for a “more reasonable“ constitution, wanted to replace hereditary nobility with nobility of mind etc. His statements indicating that anyone who did not make every effort to support the common good did not deserve to live as far as he was concerned show how radical his thinking was in these issues. He condemned the misuse of intelligence such as ”deceiving the world because it wanted to be deceived,“ as well as the abuse of religion. He recognized the excessive enthusiasm with which mainly those who were wise in the ways of the world or the romantics in Germany were afflicted in his time as a dangerous kind of rampant scientific uncertainty. He was not grimly determined in his way of doing things, but rather of a “cheerful disposition.”
Aktualisiert: 2023-03-14
> findR *
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