Book Description

The volume describes a virtual tour of the cities in which Franz Brentano and his pupils worked and lived, with a reconstruction of the intellectual climate of their time. After the Introduction, the intellectual life of Wurzburg, Munich, Vienna, Prag, Lvov, Warsaw, Cambridge, Florence and Milan is presented and analyzed. The papers collected in this volume propose several answers to the following question: to what do we refer when we speak of Central European philosophy?. Interpretations of Central European philosophy have developed in at least two broad directions. An interpretation fashionable during the 1970s lumps specific philosophical achievements, especially those of Mach and Wittgenstein, characterized by research into and development of new languages, of new philosophical, scientific and artistic grammars. In this situation, literature was seen as the exploration of meanings moving towards frontiers in which reality and possibility, science and metaphor, meet and merge. On the other hands, the theme of a Central European philosophy, connected with but independent of literature, has recently been given more thorough development. The two outstanding figures to have emerged from this inquiry are those of Bernard Bolzano and Franz Brentano. With reference to Brentano in particular, it is almost as if the collapse of the Empire also erased awareness of the common origin of many diverse components of Central European philosophical and scientific thought. The Polish logical school, logical neopositivism, phenomenology, the Prague school of linguistics, analytic philosophy, Gestalt psychology, the Vienna economics school - as well as a number of individual thinkers - are all movements and groups connected in some manner with Brentano's work and teaching. Although in some respects these are movements still at the centre of interest, the overall effect, the pattern of their common and unifying aspects have been neglected if they have not entirely disappeared. It seems that the unity of this philosophical tradition was lost with the end of the geographical and political unity of the Danubian empire and with the events that accompanied its downfall. After 1918 the centres of that tradition - Vienna, Prague, Lvov, Graz - belonged to different states, and its rich network of exchanges, contacts and relationships was dismantled forever. However, there still remained something of its philosophical style in each individual school; traits which enable us to speak, as the Authors have done in this volume, of Central European philosophy."