Carl Leonhard Reinhold

Karl Leonhard Reinhold

Carl Leonhard Reinhold (born October 26, 1757 in Vienna , † April 10, 1823 in Kiel ) was a philosopher and writer . He is considered the most important representative of the German Enlightenment from Austria . In the meantime, his philosophical thinking has been recognized, researched and interpreted in its entirety and as an independent approach within the post-Kantian system philosophy.

Live and act

Family and Childhood (1757–1771)

Reinhold was born the son of a civil servant and Karl von Reinhold (1724–79), who had become disabled through his participation in the wars of succession Maria Theresa . The father worked as a war disabled in the commandant's office in Vienna, the arsenal . His income allowed him to have his seven children educated and live a modest life with his family. According to his grandson Ernst Reinhold , he is said to have been an honest, good-natured and funny man. Reinhold's mother Franziska (1731–76) devoted herself to the children and their domestic duties. Her gentle piety may have contributed to Reinhold's early wish to become a priest. The gifted Reinhold attended the Viennese grammar school from the age of 7 , where Jesuits taught. At the age of 14, he passed his Abitur there “with praiseworthy certificates”.

Youth (1772–1780)

In 1772, at the age of 15, he entered the Jesuit college of St. Anna as a novice . Within a short time he adjusted to the ascetic way of life in the monastery. This was suddenly interrupted as a result of church political decisions. In 1773 the Jesuit orders were dissolved worldwide by papal decree . Reinhold attributed the papal decision at that time not only to the sinful behavior of the order, but also to his own as a result. The novices were released home.

In a letter to his father, in which Reinhold announced his return, he expressed his concern. Following the advice of his Jesuit rector, he wanted to remain true to the path he had already taken to monastic life at home until he had decided on another order. "I will live in the world without living the world," he wrote to his father and asked that he be given a room in which he could continue his monastic life apart from family life.

Half a year later (1774) he entered the Barnabite order . Similar to the Jesuits, the main task of this Counter - Reformation order was to give the prospective clergy a thorough academic education alongside their monastic training. Reinhold completed three years of philosophical training and another three years of theological training during his novitiate. His diligence and quick comprehension were rewarded by his teachers. They transferred him from 1778 philosophical teaching activities. In 1780 he was ordained a priest, took over the training of the novices with the Barnabites and worked as a philosophy teacher. He taught logic, metaphysics, ethics, the art of preaching, mathematics and physics.

Friendships

As his son Ernst reports, Reinhold was a lovable and amiable man. Throughout his life, friendships with people have accompanied him, who stimulated and supported him in his personal development.

So z. B. Paul Pepermann, his teacher in philosophy and theology in the novitiate with the Barnabites. From the beginning there was a warm relationship between the two, which was also reflected in the correspondence between them until Pepermann's death in 1792. Pepermann was regarded as an unprejudiced and clear-thinking clergyman, was thoroughly scientifically trained and had original ideas. He grew up in England with German parents. Reinhold learned English through him. This enabled him to read English philosophers - including John Locke and David Hume -, English poets and English history. Reinhold was interested in this literature for life.

Reinhold was allowed to submit his own poems to another Barnabite named Michael Denis for knowledge and assessment. In Denis's house he met the mining scientist and Freemason Ignaz von Born , the Jesuit and astronomer Hell , the poets Karl Mastalier and Joseph von Sonnenfels .

Friendships from the Viennese grammar school with Johann Baptist von Alxinger , Aloys Blumauer , Lorenz Leopold Haschka , Gottlieb von Leon and Joseph Franz Ratschky also lasted for many years. He took part with them in the stimulating and enjoyable Viennese music and theater world ( Wolfgang Amadeus Mozart , Christoph Willibald Gluck ). Own poems and reviews of theater events were published. Scientific collections were also visited. It was in keeping with the spirit of the times to prefer scientific studies to those of religion.

Freemason and Protestant (1780–1784)

tolerance

In the 18th century, the enlightened notion of tolerance had spread in Austria alongside the ideas of freedom, equality and humanity and initiated changes in the way of thinking. While the Catholic Maria Theresa still considered tolerance towards other denominations and religions to be "extremely dangerous", her son Joseph II started to implement tolerance consistently from 1781 onwards. In his tolerance patents , he granted members of non-Catholic denominations and religions new rights. In doing so, he promoted the idea of ​​religious tolerance in society.

Masonic ideals

In Viennese society the idea of ​​tolerance was spread through a wide variety of activities. One of them was the initiative of the mining scientist, member of the Leopoldina and the Masonic Lodge in Prague, Ignaz von Born , who had founded an association. This association wanted to support and cultivate enlightenment ideals such as freedom of conscience and freedom of thought, as well as to criticize the monastic system with all means of the erudition of its members, in line with the ideas of Joseph II. Together with earlier friends of the same age, Reinhold joined this association. He and his childhood friends are said to have been among the most zealous in this covenant. As a masonic lodge, this association was called "To true harmony".

In addition to many other activities, its members founded the “Wiener Realzeitung”, which printed critical reviews on a wide variety of publications. The statements indicated the employees' opinion that clarification takes time, while outdated views can only be gradually dispelled. Most of the reviews in the “Theology and Church Affairs” category came from Reinhold. In his reviews and in essays for other journals (e.g. for the “Allgemeine Literatur-Zeitung”) he was an ardent supporter of Joseph II's reforms, as well as a committed advocate of radical enlightenment and religious tolerance.

A vow without a monk

The writing activities in which he actively represented the enlightened idea of ​​general humanity and freedom made Reinhold aware that he had already strayed far from the values ​​of his monastic vows . He no longer felt bound by his youthful decision. He didn't have to take his parents into consideration because they were no longer alive. He decided to give up the clergy in order to orientate himself again.

According to Ernst Reinhold , it was not easy for his father to free himself from the “artificial web of deceptions” of his monastic time in Vienna. As a result, he always found religious prejudices and errors to be “deterrent”. The solution to these illusions, however, had a beneficial effect on his development into an unusual philosopher. The unusual or “peculiar” of Reinhold's philosophizing was shown in the fact that his theoretical solutions were always determined by practical considerations and relationships with life. In a time when spruce z. B. assumed that there was an “unbridgeable gap” between philosophy and human life, Reinhold had “philosophized with practical warmth and enthusiasm”.

Consequences

The power relations in church politics did not allow Reinhold to be released from his monastic vows. He therefore left Vienna in 1783 with the support of friends and received “academic citizenship” in Leipzig. Academic citizens were exempt from taxes and other charges. They were under the jurisdiction of the universities. He attended lectures, continued to write articles for the Vienna Freemason Journal and was financially supported by the Vienna Lodge. He finally had to give up his desire to return to Vienna because of the unexpectedly persisting church-political obstacles. His friend Born recommended that he move to Protestant Weimar in order to safely avoid possible persecution and influences from church authorities. Reinhold had meanwhile converted to Protestantism . Born also promised Reinhold financial support through the lodge and through the acceptance of philosophical articles for the Vienna Freemason Journal.

Reinhold remained true to the Freemasons, their ideal of tolerance and lifelong learning until the end of his life. From his point of view, this meant for a philosopher to develop ideas for a way of life based on humanity. These ideas should be generally understandable and understandable for everyone.

Weimar and Jena (1783–1794)

In May 1784 Reinhold met the poet and publisher Christoph Martin Wieland after his resettlement . The two formed a lifelong friendship. Reinhold sent articles to the Vienna Freemason Journal until 1788 and worked for Wieland's literary magazine “ Der Teutsche Merkur ”. For these he wrote reviews and wrote articles on the Enlightenment, the development of science and patriotism in Germany.

Reinhold was soon entrusted with the main work on the editorial team of "Merkur". He now had a sufficient income and asked for the hand of Wieland's daughter Sophie Katharina Susanne. The marriage took place in 1785. The marriage lasted until Reinhold's death in 1823. This long marriage period suited my parents, wrote Ernst Reinhold in his biography about his father. They set an example of a relationship of love and respect that was only tarnished by rare accidents. In 1786 the only daughter Karoline was born and in 1788 the first son Karl; 1793 Ernst , who later published his father's biography and literature. In 1795 the youngest son Friedrich was finally born.

Questions of faith

In the context of controversies about the compatibility of thinking and belief in a time of the Enlightenment, Reinhold published in 1785 outside of the “Merkur” the text “Relief of the heart for two human friends in confidential letters about Lavater's creed”. In a fictional dialogue between two human friends, he presented the pros and cons of a belief that Reinhold no longer considered appropriate because of the enthusiastic speculative fantasies that the reformed Johann Caspar Lavater used to justify it. According to Reinhold, he assumes that his portrayal could contribute to making the "absurd" and thus the unenlightened element of Lavater's religious ideas visible and comprehensible.

In contrast, Reinhold held the belief that Johann Gottfried Herder described in his history of mankind entirely compatible with enlightenment ideas . Against Immanuel Kant's criticism in the “ Allgemeine Literatur-Zeitung ” that Herder lacks thoroughness and exact terms, Reinhold emphasized the “peculiar advantages” of Herder's presentation. Herder is based on concrete experiences and natural conditions and not on school-philosophical principles. For Herder, this experience is the decisive factor, which from Kant's point of view can hardly or not at all be noticed.

Literature and philosophy

In 1785, Wieland commissioned him to publish a ladies 'encyclopedia under the title "General Ladies' Library". It was a joint German-French project - realized together with a Leipzig publisher - that was supposed to serve the neglected interest of female readers in literature and philosophical-scientific topics in both countries. The encyclopedia comprised 6 volumes. The last volume appeared in 1789.

In 1785 Reinhold began reading the "Critique of Pure Reason". From 1786 until 1789 the letters on the Kantian philosophy appeared in "Merkur", which were also published in 1790 as a book. They spread knowledge of the Kantian philosophy to the public. Reinhold recommended the criticism as a “masterpiece” which - once understood - could produce the most surprising and beneficial “revolutions”. From today's point of view, the university philosopher Ernst Otto Onnasch considers it impossible that Reinhold - in view of the high degree of difficulty of the criticism - could make it his own within less than a year.

Enlightenment and Reformation

Reformation and Counter-Reformation were repeatedly topics in "Teutsche Merkur". In the years between 1787 and 1789 Reinhold commented on the presentation of the Reformation by the Viennese court councilor and archivist Schmidt. In his “Modern History of the Germans” he denied that the teaching of the Christian faith and its institutions were promoted by Reformation ideas.

For Reinhold, the value of Reformation ideas for the Enlightenment was also in question. He pointed out that the main significance of the Reformation was that it had, on the one hand, abolished the Pope's infallibility in questions of faith and, on the other hand, replaced it with the free choice of reason for every individual. This is entirely in the spirit of the Enlightenment.

In the lively and most important controversy at the time, whether the Reformation or Catholic teaching brought about humane improvements in society, Reinhold's contribution was received with broad approval by many like-minded people from both churches.

Meaning for Jena

In 1787 he became prefect of the order of the " Illuminati " in Jena, to which he had belonged since 1783. The Illuminati were committed to the ideas of the Enlightenment.

After becoming acquainted with the Weimar Minister Vogt, the curator of the University of Jena, Reinhold was offered a professorship for philosophy. Due to his personal acquaintance with Reinhold and the reading of Reinhold's letters about the Kantian philosophy, the author of which is sufficiently qualified, “as a teacher, he has a beneficial effect on the student youth”.

In 1787 Reinhold received an extraordinary professorship for philosophy at the University of Jena, and in 1791 he became a full, additional professor with the title of Hofrat von Sachsen-Weimar . His popularity, his publications and lectures on Kantian philosophy contributed to making Jena the center of critical philosophy of those years. In Jena he was the teacher of Novalis , Franz Paul von Herbert , Johann Benjamin Erhard , Carl Ludwig Fernow , Friedrich Karl Forberg and Friedrich Immanuel Niethammer, among others .

Kant praised Reinhold's employment as "highly beneficial for the famous University of Jena". According to Kant, he values ​​Reinhold as a philosopher who has rendered “the common cause of truth research” outstanding. It didn't take long before young students and even men who were studying came to Jena from remote areas of Germany to become familiar with critical philosophy through Reinhold's lectures. Thousands owe it to him during these years that his teaching seized their thoughts and feelings and awakened something new in them. Most of all memories of his humanity, as well as those of his teaching skills, were taken home by the audience afterwards.

The friend and publisher Wieland praised Reinhold's unique skill among his philosophical professional colleagues in drafting philosophical texts in such a way that the readers could easily be won over to the cause.

Fundamental philosophy

Reinhold pursued 'the common cause between him and Kant' in his own way. While reading the Critique of Pure Reason, he had discovered 'something in need of improvement'. It is a question of the general validity of the deductions and proofs made by Kant, without which a thorough social impact of the Kantian criticism would be called into question. In accordance with his view that philosophical results can still be improved (are perfectible as he wrote in the language of his time in “Fundamental Philosophy ”), Reinhold began to develop his own ideas that differed from the Kantian doctrine.

These should enable a new foundation of critical philosophy independent of Kant. B. by the historian of philosophy Mittmann - noted. From Reinhold's point of view, the basis of Reinhold's efforts to re-establish critical philosophy is only considered possible if the philosophers involved start from premises that they share. "The search for such premises, for a general basic consensus that is able to unite all 'philosophical sects', is from now on at the center of Reinhold's endeavors." Reinhold considered meeting this claim to philosophy to be the requirement that should be resulted from the Kantian philosophy.

Reinhold gradually published his suggestions in essays that appeared in both popular and philosophical journals. This must have met his wish to make his ideas known in a generally understandable and scientifically qualified manner. The essays have been revised over the years and summarized in various writings.

Thus between 1789 and 1791 the attempt of a new theory of the human imagination (1789), Contributions to the Correction of Previous Misunderstandings of the Philosophers , Volume One (1790), and On the Foundation of Philosophical Knowledge (1791). These publications finally became known together with others under the strange name "Elementarphilosophie". Reinhold called it his "philosophy without a nickname".

He assumed that this would enable him to further develop the Kantian theory. The safest and most general thing seemed to him that people imagine something. Therefore ideas were - together with consciousness - the foundation of his fundamental or elementary philosophy. Reinhold interrelated the terms “awareness” and “ideas”.

The consciousness has the ability to receive perceptions and to order them according to already existing criteria. These criteria have the property a priori, that is, they are what is available to a person for knowledge without any experience. They guarantee the objectivity of subjective knowledge. The a priori concepts of understanding, or categories , also had this function in Kant. The ideas therefore include everything that can be consciously perceived, ie they are the conditions of knowledge . They also contain the material a priori, which can only be recognized in the representations.

Reinhold's attempt to improve Kant's theory - according to the philosopher Martin Bondeli from Bern - defends Kant's assumption of a synthesis of a priori knowledge. Reinhold had confirmed this assumption without Kant's incorrect circular reasoning and "thus achieved a remarkable result".

Kiel (1794–1823)

In 1794 Reinhold took over a full professorship in Kiel. This decision was mainly due to the prospect of income in Kiel. Reinhold was to receive five times his previous salary in Jena in Kiel, where he worked in the position of a surplus full professor (ordinarius supernumarius). Positions in Jena with a comparable endowment were occupied by other professors for a long time. The professor title “ordinarius supernumarius” can be roughly compared with today's title “ Privatdozent ” for qualified academics.

In view of his extended family and in view of the past busy years in Jena and Weimar, which had left clearly noticeable marks on his health and resilience, as Ernst Reinhold reported, he decided to take up the professorship in Kiel.

Farewell to Jena

The student body in Jena had previously tried to prevent Reinhold from moving to Kiel. As a senior for the Mecklenburg Landsmannschaft , the student Adolf von Bassewitz signed a joint letter to the extremely popular Reinhold on July 23, 1793 in Jena with eight other senior citizens from active Landsmannschaft. In it they expressed their dismay at the prospective loss of their philosophy teacher on behalf of the "largest part, almost a thousand, young people studying in Jena". They characterized him as the only known role model in “thinking for yourself” and praised his careful guidance, which made studying with him a pleasure.

Reinhold was asked not to accept the offer at Kiel University and to stay in Jena. When this wish was not realized, the student body decided to coin a gold medal for him and dedicate a celebratory poem to him. The medal was not finished in time and was therefore sent to him with another letter from the student body on April 14, 1794.

Bassewitz entertained Reinhold together with his brother on behalf of the Jena student body on Easter 1794 on the way to Kiel, when he stopped in Lübeck. They "corrected his expenses for hospitality and accommodation". That was how it was done by other Jena students along Reinhold's travel route at every travel station.

In an answer to the Jena students, Reinhold referred them to the importance of Kant's critical philosophy, as he pursued it with them. He left this philosophy for them to remember. Its general principle is reason, or thinking for yourself. If people orientate themselves to the "laws of the human mind" - this philosophy can be valid for everyone and thus be a true philosophy. This could result in a common conviction that “makes all violent revolutions superfluous and impossible”. With regard to the great rival movements of his time, he advised prudence and justice, and above all freedom. It consists in not harming others.

A joint project

It was always important to Reinhold, as he mentioned to his students in Jena, to amicably bring together "self-thinking and truth-loving men" with a philosophical concept that could guide, clarify and make public opinion sustainable. He called this concept 'seeking the conscience in the conscience'.

He started his first project to realize this concept in Kiel. It ended in 1798 with the “publication of the negotiation on the basic concepts and principles of morality from the point of view of common and common sense”.

Together with two friends, he had created a joint draft for it in 1795, which was sent to professors in Germany. Those writing to me were invited to take part in this project by contributing their own thoughts. These should be incorporated and the modified draft should be changed again by all participants. This should be continued until all those involved agreed to the draft and agreed to support the implementation of the content.

The project ended with the publication of a first final version. The publication contains excerpts from the correspondence between those involved. Reinhard Lauth thinks the project has failed.

Reinhold and Fichte

As in Jena, Reinhold was also busy in Kiel with the further development of the Kantian philosophy. In Kant's Critique of Pure Reason, he missed a generally acceptable justification for the different Kantian faculties of knowledge (reason, understanding, intuition). Reinhold believed he could provide this justification in his elementary philosophy through imagination or consciousness.

In 1794 Fichte had published the first foundation of his "Wissenschaftslehre", which he identified as inspired by Kant. In it, Fichte called the “absolute I” as a generally valid principle and basis of all knowledge. He assessed Reinhold's idea as an “indispensable preliminary stage” for his solution.

Reinhold then checked his approach. He discovered a far-reaching error: he had taken imagination for granted without justification. On the other hand, it also seemed to him that with his assumption of an “absolute” I, Fichte had succeeded in finding a logically and school-philosophically convincing solution. He interpreted Fichte's “absolute I” as “a basic activity of the mind independent of the subject” and thus had a Fichte basis for his philosophizing.

In this sense, Reinhold publicly agreed with Fichte in 1797 that his elementary teaching was a preliminary stage of scientific teaching. He also communicated his error to the readers of his writings and his former Jena listeners, whom he did not want to leave in ignorance of changes in his thinking.

In the following time, while he was busy with other projects, Reinhold had concerns about the theory of the basic principle at Fichte. For him, the most important objection seemed to be that the “absolute I” prevented a “philosophical deduction of the highest fundamental truth of religion”. So in 1799 he distanced himself from Fichte, which he resented by criticizing subjectivism in the theory of science.

Reinhold's objection is assessed differently in Reinhold research. Marco Ivaldo, philosopher in Napoli, considers Reinhold to be one of the two most creative successors of Kant, because he developed something of his own. George di Giovanni, a philosopher in Montreal, assumes that Reinhold has a lack of “originality” and “profundity” because he adheres to religious positivism .

Developments in his language criticism

In his late philosophy he turned to a philosophy based on language criticism - especially in the writings Ruge of a strange linguistic confusion among the worldly wise men (1809) and the establishment of a synonym for common language use in the philosophical sciences (1812) - which made him the forerunner of linguistic turn of philosophy can apply. Reinhold described his “synonymy” as “the last and actual result of his previous learning and research”, which had been important to him from his youth.

His synonymy was already in use during his lifetime and is still considered difficult to understand today. Their publication was followed by the withdrawal of many supporters. Jacobi was one of the few who supported him in developing and developing his synonymy.

further activities

In 1808 Reinhold became a member of the Academy of Sciences in Munich and in 1809 a member of the Masonic Lodge Anna Amalia zu den Drei Rosen in Weimar . In 1815 he became a member of the Knights of Danebrog . In 1816 he was appointed royal Danish budget councilor. From 1820 until his death he was master of the chair of the Masonic Lodge Luise for the crowned friendship in Kiel. During this time he was an employee of Johann Christoph Bode's Association of German Freemasons and of Friedrich Ludwig Schröder's lodge reform ( Schröder's type of teaching ) , whose reforming modifications are still practiced in many domestic and foreign Masonic lodges. After Bode's death he continued the work under the name The moral bond of those who agreed .

Classification of his philosophy

Reinhold is regarded as a pioneer in the reception of the critical transcendental philosophy of Immanuel Kant in the German-speaking world. He tried to develop critical philosophy into an elementary philosophy in which reason and sensuality are derived from imagination. With his central writings on the subject of Attempting a New Theory of Human Imagination (1789), Contributions to Correcting Previous Misunderstandings by Philosophers (Volume 1, 1790), and On the Foundation of Philosophical Knowledge (1791), he made an important contribution to the development of the philosophy of German idealism .

Commemoration and appreciation

The common grave for him and Jens Immanuel Baggesen is in the Eichhof park cemetery in Kronshagen near Kiel.

In 1961, Reinholdgasse in Vienna- Donaustadt (22nd district) was named after him.

Fonts (selection)

• Attempt of a new theory of the human imagination , 1789, edited by Ernst-Otto Onnasch, 1st volume, Felix Meiner Verlag: Hamburg 2010
• Attempting a New Theory of Human Imagination PDF
• Letters on the Kantian philosophy , first volume 1790, second volume 1792 PDF
• Contributions to the correction of previous misunderstandings of the philosophers, first volume , 1790 PDF
• Complaint of a strange language confusion among the worldly wise men , 1809 ( preview in Google Book search)
• Foundation of a synonym for general language usage in the philosophical sciences , readable online in 1812
• Critique of Language Use in Philosophy ( E-Text )
• On the Foundation of Philosophical Knowledge , 1791 PDF
• The Human Knowledge , 1816 ( preview in Google Book Search)
• Correspondence 1773–1788 , edited by R. Lauth, E. Heller u. K. Hiller, Stuttgart, Vienna 1983
• Collected writings by Karl Leonhard Reinhold . Annotated edition. Edited by Martin Bondeli. Basel 2013–2020, 6 volumes have so far been published in the specified period. More here .

literature

• Constantin von Wurzbach : Reinhold, Karl Leonhard . In: Biographisches Lexikon des Kaiserthums Oesterreich . 25th part. Kaiserlich-Königliche Hof- und Staatsdruckerei, Vienna 1873, pp. 222–230 ( digitized version ).
• Carl Prantl :  Reinhold, Karl Leonhard . In: Allgemeine Deutsche Biographie (ADB). Volume 28, Duncker & Humblot, Leipzig 1889, pp. 82-84.
• Jendris Alwast:  Carl Leonhard Reinhold. In: Biographisch-Bibliographisches Kirchenlexikon (BBKL). Volume 7, Bautz, Herzberg 1994, ISBN 3-88309-048-4 , Sp. 1555-1558.
• Rolf Ahlers: Fichte, Jacobi and Reinhold on speculation and life . Fichte Studies, 2003, 21: 1-25.
• Martin Bondeli & Wolfgang H. Schrader (ed.): The philosophy of Karl Leonhard Reinhold . Amsterdam / New York 2003. Excerpt
• Martin Bondeli: The initial problem with Karl Leonhard Reinhold. A systematic and evolutionary study of Reinhold's philosophy in the period from 1789 to 1803 . Frankfurt am Main 1995, ISBN 978-3-465-02643-3 .
• Martin Bondeli & Alessandro Lazzari (eds.): Philosophy without additional names: System, freedom and history in the thought of Karl Leonhard Reinhold . Basel 2004.
• Faustino Fabbianelli: Karl Leonhard Reinhold's Transcendental Psychology . Berlin 2016. ISBN 978-3-11-044398-1 (= Reinholdiana 3).
• Ders .: The contemporary reviews of the elementary philosophy of KL Reinhold . Hildesheim 2003.
• Gerhard W. Fuchs: Karl Leonhard Reinhold - Illuminate and philosopher. A study of the connection between his engagement as a Freemason and Illuminate with his life and philosophical work . Frankfurt am Main 1994.
• George di Giovanni (ed.): Karl Leonhard Reinhold and the Englightenment . Dordrecht 2010.
• Robert Keil (ed.): Wieland and Reinhold: Original Mittheilungen, as contributions to the history of German intellectual life . W. Friedrich 1885.
• Wolfgang Kersting & Dirk Westerkamp (eds.): On the Edge of Idealism: Studies on Philosophy Karl Leonhard Reinhold . Paderborn 2008.
• Reinhold Lauth (ed.): Philosophy from a principle. Karl Leonhard Reinhold . Bonn 1974.
• Ernst Reinhold: Karl Leonhard Reinhold's life and literary work . Jena 1825. ( Preview and PDF in the Google book search)
• Wolfgang H. Schrader: We don't think in the same way about a single term. The argument between Reinhold and Maimon. In: On the architecture of reason , Lothar Berthold (ed.), Berlin 1990, pp. 525–52.
• Violetta Stolz, Marion Heinz, Martin Bondeli (eds.): Will, arbitrariness, freedom: Reinhold's conception of freedom in the context of 18th century philosophy . Berlin / New York 2012. Excerpt
• Jürgen Stolzenberg: History of Self-Confidence. Reinhold – Fichte – Schelling. International Yearbook of German Idealism by Karl Ameriks and Jürgen Stolzenberg (eds.) Berlin & New York 2003, pp. 93–113.
• Yun Ku Kim: Religion, Morality and Enlightenment. Reinhold's philosophical career . Frankfurt am Main et al. 1996.
• Alexander von Schönborn:  Reinhold, Karl Leonhard. In: New German Biography (NDB). Volume 21, Duncker & Humblot, Berlin 2003, ISBN 3-428-11202-4 , p. 368 f. ( Digitized version ).
• Faustino Fabbianelli, Kurt Hiller and Ives Radrizzani (eds.): Correspondence edition. Approx. 12 volumes. Frommann-Holzboog, Stuttgart-Bad Cannstatt 1983ff.

Web links

Commons : Carl Leonhard Reinhold  - Collection of images, videos and audio files

Wikisource: Karl Leonhard Reinhold  - Sources and full texts

• Literature by and about Carl Leonhard Reinhold in the catalog of the German National Library
• Works by and about Carl Leonhard Reinhold  in the German Digital Library
• Dan Breazeale:  Entry in Edward N. Zalta (Ed.): Stanford Encyclopedia of Philosophy .

Individual evidence

1. ↑ See Ernst Reinhold: Karl Leonhard Reinhold's life and literary work . Jena 1825, pp. 5-13.
2. ↑ Reinhold's life and literary work , p. 16f.
3. ↑ Cf. Julia Teresa Friehs: Classification : The Musealizations of the Habsburg Art Collections. The world of the Habsburgs. A historical project under the scientific direction of the University of Vienna. Habsburg Net.
4. ↑ Cf. Anita Winkler: The idea of ​​tolerance. The world of the Habsburgs. A historical project under the scientific direction of the University of Vienna. Habsburger.net
5. ↑ See Reinhold's life and literary work . P. 18f.
6. ^ Dan Breazeale, Stanford Encyclopedia
7. ↑ See Reinhold's life and literary work , p. 20.
8. ↑ See Reinhold's life and literary work , p. 32.
9. ↑ Further information ALU Freiburg
10. ↑ See Reinhold's life and literary work , pp. 21–23.
11. ^ Dan Breazeale, Stanford Encyclopedia
12. ↑ Reinhold's life and literary work , pp. 25f u. 31.
13. ↑ Reinhold's life and literary work , p. 29.
14. ^ For the discussion, cf. Ernst Otto Onnasch: Introduction to: Karl Leonhard Reinhold: Attempt at a theory of human imagination . Volume I. Hamburg 2010, S. LIX - LVIII.
15. ↑ Reinhold's life and literary work , p. 30.
16. ↑ Reinhold's life and literary work , p. 30f.
17. ↑ Reinhold's life and literary work , p. 40
18. ↑ Cf. Ernst Otto Onnasch: Introduction to: Karl Leonhard Reinhold: Attempt at a theory of human imagination s. Volume I. Hamburg 2010, p. LVIII.
19. ↑ Reinhold's life and literary work , pp. 31–34.
20. ↑ Reinhold's life and literary work , p. 47.
21. ↑ Reinhold's life and literary work , p. 48.
22. ↑ Reinhold's life and literary work , p. 52.
23. ↑ Reinhold's life and literary work , p. 53.
24. ↑ Cf. Jörg-Peter Mittmann: The principle of self-assurance. Spruce and the development of the post-Kantian basic philosophy. Diss. Munich 1992. Published in Bodenheim 1993. P. 10. Digitalisat
25. ^ Dan Breazeale Stanford Encyclopedia
26. ↑ Marco Merk: Self-confidence in German idealism . Diss. Regensburg 2010, p. 40. Digitized PDF
27. ↑ See Rudolf Eisler: Philosophen-Lexikon . Berlin 1912, pp. 588-589.
28. ^ Vita Bondeli's
29. ↑ Cf. Martin Bondeli: Reinhold Kant criticism in the phase of elementary philosophy . In: Martin Bondeli & Wolfgang H. Schrader (eds.): The philosophy of Karl Leonhard Reinhold . Amsterdam / New York 2003. p. 24.
30. ↑ A current example in the FAZ Demanding Academics .
31. ↑ Reinhold's life and literary work , p. 63.
32. ↑ Rudolf Körner: The philosopher Karl L. Körner , in: Einst und Jetzt Volume 11 (1966), p. 161.
33. ↑ Reinhold's life and literary work , pp. 64–65.
34. ↑ Körner (1966), p. 161; From this letter it can be concluded that there were 13 country teams for Jena in the years 1792-94.
35. ↑ Julius Freiherr von Maltzan: Adolf von Bassewitz. In Some good Mecklenburg men, Wismar 1882, p. 189.
36. ↑ As a result of the French Revolution, conservative, liberal and democratic movements emerged that behaved in opposition.
37. ↑ Reinhold's life and literary work , pp. 72–77.
38. ↑ Reinhold's life and literary work , pp. 82–86.
39. ^ Reinhard Lauth: Transcendental Lines of Development from Descartes to Marx and Dostojewiski . Hamburg 1989, p. 107.
40. ↑ In Fichte's eyes, Reinhold had prepared the "foundation of philosophy as science [...] most excellently". Reinhard Lauth: Transcendental lines of development from Descartes to Marx and Dostojewiski . Hamburg 1989, p. 168.
41. ↑ Published "In the treatise on the current state of metaphysics and transcendental philosophy in general" (also printed in the 2nd volume of his "Selection of mixed writings")
42. ↑ See Reinhold's life and literary work , pp. 86–92. Also: Rolf Ahlers: Fichte, Jacobi and Reinhold on speculation and life . In: Hartmut Traub: Fichte and his time . Amsterdam / New York 2003. pp. 18-20.
43. ↑ List of publications of the university
44. ↑ List of publications of the university
45. ↑ George di Giovanni (ed.): Karl Leonhard Reinhold and the Enligenment . Heidelberg / London / New York 2010, p. 2. - For Marco Ivaldo, ibid. P. 181.
46. ↑ Reinhold's life and literary work , p. 110.