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Order and History #5
In Search of Order. Volume Five Order and History
作为《秩序与历史》系列终章的《求索秩序》，通过对柏拉图、赫西俄德和黑格尔的深刻分析，集中阐明了前几卷中关于超越的经验。沃格林致力于在此书中完成“在众多现代科学的视域下重述人性”的目标，并借此抵挡当下时代让人的生存产生畸变的各种力量。
由于沃格林的突然离世，《求索秩序》的论述未能充分展开，但是理论框架已基本完成。这本总结性的作品，在很大程度上确立了沃格林作为20世纪重要哲学家的地位；同时，它也为读者自己对秩序的求索提供了一种典范。
由于沃格林的突然离世，《求索秩序》的论述未能充分展开，但是理论框架已基本完成。这本总结性的作品，在很大程度上确立了沃格林作为20世纪重要哲学家的地位；同时，它也为读者自己对秩序的求索提供了一种典范。
Hardcover
Published January 1, 1987
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About the author
Eric Voegelin
88 books185 followersGerman-born American political philosopher. He taught political theory and sociology at the University of Vienna after his habilitation there in 1928. While in Austria Voegelin established the beginnings of his long lasting friendship with F. A. Hayek. In 1933 he published two books criticizing Nazi racism, and was forced to flee from Austria following the Anschluss in 1938. After a brief stay in Switzerland, he arrived in the United States and taught at a series of universities before joining Louisiana State University's Department of Government in 1942. His advisers on his dissertation were Hans Kelsen and Othmar Spann.
Voegelin remained in Baton Rouge until 1958 when he accepted an offer by Munich's Ludwig-Maximilians-Universität to fill Max Weber's former chair in political science, which had been empty since Weber's death in 1920. In Munich he founded the Institut für Politische Wissenschaft. Voegelin returned to America in 1969 to join Stanford University's Hoover Institution on War, Revolution, and Peace as Henry Salvatori Fellow where he continued his work until his death on January 19, 1985. He was a member of the Philadelphia Society.
Voegelin remained in Baton Rouge until 1958 when he accepted an offer by Munich's Ludwig-Maximilians-Universität to fill Max Weber's former chair in political science, which had been empty since Weber's death in 1920. In Munich he founded the Institut für Politische Wissenschaft. Voegelin returned to America in 1969 to join Stanford University's Hoover Institution on War, Revolution, and Peace as Henry Salvatori Fellow where he continued his work until his death on January 19, 1985. He was a member of the Philadelphia Society.
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Displaying 1 - 3 of 3 reviews
February 5, 2013
This theoretical explanation of basic concepts in Voegelins thinking - reality, conscientiousness, transcendence etc. - helped me a lot to understand the previous volume of Order and History. And to understand our human existence in general. So far I have not read any philosopher seeing so clearly and soberly.
June 14, 2019
This is Eric Voegelin’s unfinished conclusion to his Order and History series. He gives us just enough clues as to what he probably meant without a complete explanation. While little more than 100 pages, this is a dense read.
A note on language: “Beyond” for Voegelin and Plato is similar to what Christians mean when they say God is hyper-ousia.
Man participates in being not in the sense that there is an object “man” and an object “being,” but rather “a part of being capable of experiencing itself as such” (OH 1:1-2). Man’s participation in being is a reflexive tension in his existence (is this what Maximus means by the expansion/diastolic and contraction/systolic of being?).
Voegelin’s thesis hinges on the dynamic interplay between It-reality and Thing-reality. Thing-reality is fairly obvious: it is the world as object. It-reality requires some Platonic metaphysics: it is the methexis, the participation. It is the reality that comprehends partners-in-being (Voegelin 16).
Let’s unpack that. The enemies in metaphysics are those who take legitimate symbols (e.g., Plato’s nous) and absolutize and hypostatize them. In other words, they treat reality as an object of consciousness rather than the event of participation. This will make more sense when we discuss Hegel and Marx.
“The order of history is the history of order.”
Gnostics, our enemies, either try to abolish reality altogether and escape into “the Beyond,” or they try to bring the Beyond into our reality now. The first is ancient Gnosticism. The latter is post-Hegelian, Marxist, and Cultural Marxist gnosticism (37).
Philosophical symbols either shed light on our quest for order, or they are manipulative and turn metaphysics into a deformative task. Some of these symbols are nouse, amamnesis, etc.
The German Revolution
The Germans wanted to access being in a purely subject-object mode. They created a new symbol, speculation, in order to do it. Speculation allowed the observer to stand outside the field of historical consciousness. Whereas each man had to participate (or not) in the “Beyond” as himself, now man would be forced to participate in the new observer’s own speculation. In other words, you have to participate in the structure of my own thought. As Hegel noted, “once the realm of perception [Vorstellung] is revolutionized, reality cannot hold out” (quoted in Voegelin 51).
The second half of the book explores various Hellenistic accounts of Being. Voegelin died before he finished this part, so the arguments aren’t always focused or in context, erudite they may be otherwise.
Mnemosyne: the dimension of consciousness of the Beyond (72).
A note on language: “Beyond” for Voegelin and Plato is similar to what Christians mean when they say God is hyper-ousia.
Man participates in being not in the sense that there is an object “man” and an object “being,” but rather “a part of being capable of experiencing itself as such” (OH 1:1-2). Man’s participation in being is a reflexive tension in his existence (is this what Maximus means by the expansion/diastolic and contraction/systolic of being?).
Voegelin’s thesis hinges on the dynamic interplay between It-reality and Thing-reality. Thing-reality is fairly obvious: it is the world as object. It-reality requires some Platonic metaphysics: it is the methexis, the participation. It is the reality that comprehends partners-in-being (Voegelin 16).
Let’s unpack that. The enemies in metaphysics are those who take legitimate symbols (e.g., Plato’s nous) and absolutize and hypostatize them. In other words, they treat reality as an object of consciousness rather than the event of participation. This will make more sense when we discuss Hegel and Marx.
“The order of history is the history of order.”
Gnostics, our enemies, either try to abolish reality altogether and escape into “the Beyond,” or they try to bring the Beyond into our reality now. The first is ancient Gnosticism. The latter is post-Hegelian, Marxist, and Cultural Marxist gnosticism (37).
Philosophical symbols either shed light on our quest for order, or they are manipulative and turn metaphysics into a deformative task. Some of these symbols are nouse, amamnesis, etc.
The German Revolution
The Germans wanted to access being in a purely subject-object mode. They created a new symbol, speculation, in order to do it. Speculation allowed the observer to stand outside the field of historical consciousness. Whereas each man had to participate (or not) in the “Beyond” as himself, now man would be forced to participate in the new observer’s own speculation. In other words, you have to participate in the structure of my own thought. As Hegel noted, “once the realm of perception [Vorstellung] is revolutionized, reality cannot hold out” (quoted in Voegelin 51).
The second half of the book explores various Hellenistic accounts of Being. Voegelin died before he finished this part, so the arguments aren’t always focused or in context, erudite they may be otherwise.
Mnemosyne: the dimension of consciousness of the Beyond (72).
September 12, 2021
Em Busca da Ordem é o último e incompleto livro de Voegelin. É uma análise meditativa do ato de filosofar. Voegelin aceita a realidade primária do senso comum em sua tensão com o fundamento divino.
A Busca da Ordem é uma história inacabada narrada por Deus na linguagem dos homens espiritualmente abertos à verdade por meio do encontro com o divino no intermediário da existência humana. A Busca da Ordem é a resistência à falsidade e a atribuição da primazia ao símbolo Deus. No livro, Voegelin busca elucidar as experiências da transcendência, isto é, demonstrar o que são as experiências da transcendência. Ele investiga a psicologia da experiência.
No capítulo I, V. estuda Gênesis I e o paradoxo da relação entre consciência, realidade e linguagem como estrutura da experiência simbolizada na imaginação. No capítulo II, Voegelin investiga as forças formadoras e deformadoras da filosofia moderna, com ênfase em Hegel, Hesíodo e Platão.
A Busca da Ordem é uma história inacabada narrada por Deus na linguagem dos homens espiritualmente abertos à verdade por meio do encontro com o divino no intermediário da existência humana. A Busca da Ordem é a resistência à falsidade e a atribuição da primazia ao símbolo Deus. No livro, Voegelin busca elucidar as experiências da transcendência, isto é, demonstrar o que são as experiências da transcendência. Ele investiga a psicologia da experiência.
No capítulo I, V. estuda Gênesis I e o paradoxo da relação entre consciência, realidade e linguagem como estrutura da experiência simbolizada na imaginação. No capítulo II, Voegelin investiga as forças formadoras e deformadoras da filosofia moderna, com ênfase em Hegel, Hesíodo e Platão.
Displaying 1 - 3 of 3 reviews