Anton Friedrich Koch
Anton Friedrich Koch, geb. am 17.9.1952 in Gießen, besuchte die Grundschule in Fronhausen an der Lahn (1959-1963) und die Herderschule in Gießen (1963-1971) und studierte ab 1971 Philosophie und Germanistik in Heidelberg, wo er im Mai 1980 promoviert wurde. Von 1979 bis 1981 war er Wissenschaftlicher Angestellter am Philosophischen Seminar der Universität Heidelberg, von 1982 bis 1989 Wissenschaftlicher Assistent am Institut für Philosophie der Universität München, beide Male als Mitarbeiter von Dieter Henrich. Nach seiner Habilitation im Januar 1989 lehrte er in München als Privatdozent und Oberassistent, dann von 1991 bis 1996 in Halle, zunächst als Lehrstuhlvertreter, ab 1993 als Professor für Geschichte der Philosophie. Von Herbst 1996 bis Frühjahr 2009 war er Professor für Philosophie in Tübingen, von Frühjahr 2009 bis Herbst 2020 in Heidelberg. Seit Oktober 2020 ist er im Ruhestand. Im Frühlingssemester 2009 nahm er eine Gastprofessur an der Emory Universität, Atlanta (Georgia), und im Winterquartal 2016 eine Gastprofessur beim Committee on Social Thought an der Universität Chicago wahr. Seit 2008 ist er ordentliches Mitglied der Heidelberger Akademie der Wissenschaften (Landesakademie von Baden-Württemberg).
Da Koch meist auf Deutsch publiziert, folgen hier einige Bemerkungen zu seinen Forschungsinteressen und Ergebnissen auf Englisch und Französisch:
Koch’s research is concerned with fundamental problems that link classical Greek and classical German philosophy with analytical and hermeneutic contemporary philosophy, in particular the question of the logico-ontological entanglement of thinking and being. In this regard, he advocates a series of peculiar theses in his writings under the label of “hermeneutic realism”: the real necessarily includes corporeal subjects that must appear sooner or later somewhere in the space-time system; things are interpretable as tokens of elementary propositions about them; truth has three essential aspects, a realist-objective, a pragmatic-normative and a phenomenal-epistemic aspect (in short: correspondence, assertibility and unconcealment); these aspects recur as the modes of time (past, future and present), as the aspects of freedom (choice, spontaneity, autonomy), as the aspects of happiness (pleasure, success, contemplation) etc.; the logical operation of negation leads to an incurable contradiction - and many others.
Les recherches de Koch portent sur des problèmes fondamentaux qui relient la philosophie grecque et allemande classique à la philosophie analytique et herméneutique contemporaine, notamment la question de l’imbrication logico-ontologique de la pensée et de l’être. A cet effet, il défend dans ses écrits une série de thèses singulières sous l'étiquette de « réalisme herméneutique » : le réel comprend nécessairement des sujets corporels qui doivent apparaître tôt ou tard quelque part dans le système spatio-temporel ; les choses sont interprétables comme des tokens de propositions élémentaires les concernant ; la vérité a trois aspects essentiels, un aspect réaliste-objectif, un aspect pragmatique-normatif et un aspect phénoménal-épistémique (en bref : correspondance, affirmabilité et dévoilement) ; ces aspects se reproduisent comme les modes du temps (passé, futur et présent), comme les aspects de la liberté (choix, spontanéité, autonomie), comme les aspects du bonheur (plaisir, succès, contemplation) etc ; l'opération logique de la négation conduit à une contradiction irrémédiable - et bien d'autres encore.
Da Koch meist auf Deutsch publiziert, folgen hier einige Bemerkungen zu seinen Forschungsinteressen und Ergebnissen auf Englisch und Französisch:
Koch’s research is concerned with fundamental problems that link classical Greek and classical German philosophy with analytical and hermeneutic contemporary philosophy, in particular the question of the logico-ontological entanglement of thinking and being. In this regard, he advocates a series of peculiar theses in his writings under the label of “hermeneutic realism”: the real necessarily includes corporeal subjects that must appear sooner or later somewhere in the space-time system; things are interpretable as tokens of elementary propositions about them; truth has three essential aspects, a realist-objective, a pragmatic-normative and a phenomenal-epistemic aspect (in short: correspondence, assertibility and unconcealment); these aspects recur as the modes of time (past, future and present), as the aspects of freedom (choice, spontaneity, autonomy), as the aspects of happiness (pleasure, success, contemplation) etc.; the logical operation of negation leads to an incurable contradiction - and many others.
Les recherches de Koch portent sur des problèmes fondamentaux qui relient la philosophie grecque et allemande classique à la philosophie analytique et herméneutique contemporaine, notamment la question de l’imbrication logico-ontologique de la pensée et de l’être. A cet effet, il défend dans ses écrits une série de thèses singulières sous l'étiquette de « réalisme herméneutique » : le réel comprend nécessairement des sujets corporels qui doivent apparaître tôt ou tard quelque part dans le système spatio-temporel ; les choses sont interprétables comme des tokens de propositions élémentaires les concernant ; la vérité a trois aspects essentiels, un aspect réaliste-objectif, un aspect pragmatique-normatif et un aspect phénoménal-épistémique (en bref : correspondance, affirmabilité et dévoilement) ; ces aspects se reproduisent comme les modes du temps (passé, futur et présent), comme les aspects de la liberté (choix, spontanéité, autonomie), comme les aspects du bonheur (plaisir, succès, contemplation) etc ; l'opération logique de la négation conduit à une contradiction irrémédiable - et bien d'autres encore.
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Papers by Anton Friedrich Koch
“Moral Theology on the Path to the Absolute” is the title of Chapter XV in Dieter Henrich’s Grundlegung aus dem Ich (i.e. Foundation Arising from the I, 2004). There, Henrich exam-ines that part of the path to the Absolute which can be pursued within the boundaries of Kantian philosophy. If one proceeds further, for instance to Fichte’s Anweisung zum seligen Leben (Directions for a Beatific Life) from 1806, the direction reverses. Fichte begins with the Absolute, which he also conceives as Being and as God, and proceeds to a philosophy of religion that can aptly be described as moral theology. This path back from the Absolute to moral theology is addressed in the second half of the lecture text. The first part, by contrast, recalls some of the key ideas from Henrich's essay.
Abstract. The article deals with Fichte’s position in 1805 and 1806, in particular with his philosophy of religion in the Anweisung zum seligen Leben (Instructions for the Blessed Life). But first, the concepts of Being, of the Absolute and of God, which Fichte uses equivalently, are considered from the Doctrine of Science (Wissenschaftslehre) of 1805: God is neither person nor creator, but the absolute Being. The paper then deals with the epistemic accessibility of Being (or the Absolute or God), and with Fichte’s theorem that our knowing is the existence of the Absolute or that it is the absolute existence. The last third of the text is devoted to the profile of Fichte’s philosophy of religion. It begins by discussing the division of knowledge into five necessary points of view on the world, the three upper ones of which are relevant to questions of religion and human happiness. The essay concludes with remarks on Fichte’s conception of the blessed life.
“Moral Theology on the Path to the Absolute” is the title of Chapter XV in Dieter Henrich’s Grundlegung aus dem Ich (i.e. Foundation Arising from the I, 2004). There, Henrich exam-ines that part of the path to the Absolute which can be pursued within the boundaries of Kantian philosophy. If one proceeds further, for instance to Fichte’s Anweisung zum seligen Leben (Directions for a Beatific Life) from 1806, the direction reverses. Fichte begins with the Absolute, which he also conceives as Being and as God, and proceeds to a philosophy of religion that can aptly be described as moral theology. This path back from the Absolute to moral theology is addressed in the second half of the lecture text. The first part, by contrast, recalls some of the key ideas from Henrich's essay.
Abstract. The article deals with Fichte’s position in 1805 and 1806, in particular with his philosophy of religion in the Anweisung zum seligen Leben (Instructions for the Blessed Life). But first, the concepts of Being, of the Absolute and of God, which Fichte uses equivalently, are considered from the Doctrine of Science (Wissenschaftslehre) of 1805: God is neither person nor creator, but the absolute Being. The paper then deals with the epistemic accessibility of Being (or the Absolute or God), and with Fichte’s theorem that our knowing is the existence of the Absolute or that it is the absolute existence. The last third of the text is devoted to the profile of Fichte’s philosophy of religion. It begins by discussing the division of knowledge into five necessary points of view on the world, the three upper ones of which are relevant to questions of religion and human happiness. The essay concludes with remarks on Fichte’s conception of the blessed life.
Speakers: Ray Brassier, Markus Gabriel, Peter Gratton, I. H. Grant, Paul Livingston, Andrea Kern, Martin Kusch et al.