Eric Voegelin

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Eric Voegelin (born January 3, 1901 in Cologne as Erich Hermann Wilhelm Vögelin, † January 19, 1985 in Palo Alto , California ) was a German - American political scientist and philosopher .

biography

Voegelin grew up in Vienna and, after studying in the USA and France, studied at the University of Vienna (with Hans Kelsen and Othmar Spann, among others ). There he received his doctorate and taught social studies and general state theory since 1928. After Austria was annexed to the German Reich in 1938, Voegelin emigrated to the USA via Switzerland in July, threatened by the Gestapo with his passport being withdrawn . He became an American citizen in 1944. Eric Voegelin taught at several American universities before joining the Department of Government at Louisiana State University in Baton Rouge in 1942 . In 1958 he was appointed to Max Weber's chair at the Ludwig Maximilians University in Munich , which had been vacant since Weber's death in 1920, and founded the Geschwister Scholl Institute for Political Science. After his retirement , Voegelin returned to the United States in 1969 and worked from 1969 to 1974 as the Henry Salvatori Distinguished Scholar and from 1974 until his death in 1985 as a Senior Research Fellow at the Hoover Institution on War, Revolution and Peace at Stanford University . His former chair in Munich was converted into the international Eric Voegelin visiting professorship at the Faculty of Social Sciences in 1982.

His main works are The New Science of Politics (dt. The New Science of Politics , 1959) and Order and History (Vol. IV, 1956-1987), the German version of order and history since 2007 in 10 volumes fully present.

plant

Voegelin's work can be roughly divided into two phases: The phase before his emigration to the USA, during which he sought connection to the political right and expressed himself, among other things, on the race question and the authoritarian state. And the phase after his emigration to the USA, which went hand in hand with a transformation of his authoritarian views into a political worldview based on the philosophy of religion and history.

Voegelins Breed Books

After an orientation phase at the beginning of the 1920s, Voegelin fell more and more into the maelstrom of irrationalist right-wing authoritarian worldviews, at times also of the George Circle , from the end of the 1920s . In 1933 Voegelin published his two books Rasse und Staat and Die Rassenidee in der Geistesgeschichte . The works can be understood as Voegelin's attempt to position himself within the race discourse. In fact, the book Race and State in National Socialist Germany in particular received a lot of attention. In his race books, in connection with Ludwig Ferdinand Clauss , Carl Gustav Carus and Othmar Spann, Voegelin represents an esoteric racism that is aristocratic in the spirit and aristocracy of the soul, which he clearly differentiates from a purely physiological and ancestral racism, even if he is "completely convinced, that the blood legacy is of the greatest importance for the total spiritual being of man ”( Race and State , p. 87).

At that time Voegelin also made intensive efforts to establish professional contacts in Germany, although he did not succeed in getting a (paid) position at a German university. The racial issue then only appeared sporadically, e.g. B. in short comments on the race theory by Loránd Eötvös . In a later essay written in American exile, the idea of ​​race is clearly and exclusively discussed as a political ideology.

The authoritarian state

Politically, Voegelin placed himself on the side of the Austrian corporate state in the mid-1930s . During this time Voegelin published his work The Authoritarian State: An Attempt on the Austrian State Problem (1936). In this book Voegelin justifies the Dollfuss Putsch (see Austrofascism ) and the corporate state that resulted from it. In doing so, he leans closely on the authoritarian and totalitarian state thinking of Dollfuss , Carl Schmitt , Ernst Rudolf Huber and Ernst Jünger , while in the same work he subjects the pure legal theory of Hans Kelsen to a sharp criticism. The work on the authoritarian state is important for Voegelin's intellectual development insofar as he developed an authoritarian political standpoint in it, which - unlike the two racial books of Voegelin - also in the works that he wrote after emigrating to the USA, especially Die Neue Science of Politics , clearly having an impact.

Voegelin later attempted in his autobiography to reinterpret the book on the authoritarian state as an attempt to defend democracy. In fact, the orientation of the work is clearly anti-liberal and anti-democratic, which is particularly clear from the Kelsen criticism contained therein.

Political Religions

Voegelin's later creative phase begins with Die Politische Religionen (1938), which was written shortly before his emigration to the USA . Voegelin's writings from this phase are for the most part strongly influenced by humanities and history; However, he always saw himself as a political scientist and to this day enjoys his greatest reception in this subject. However, his works often cross the boundaries of the subject and tie in with theology, philosophy, ancient history and classical philology. The first work of this later phase, and at the same time one of Voegelin's most cited works, is his essay The Political Religions (1938).

Because the totalitarian movements, which for him are deeply rooted in modernity, have displaced religion, they have assumed a religious character in his own view. In The Political Religions (1938) Voegelin coined the term “ political religion ” , which suggests that there are parallels between the structures of totalitarian systems of government and those of religions, namely in their functioning and in the way in which the masses are mobilized. Voegelin bases his thesis on the following basic ideas:

  • Communism, fascism and National Socialism as products of secularization processes
  • The promise of salvation and redemption
  • The leader as the Messiah
  • The utopian element
  • The role of rituals and celebrations
  • Totalitarian movements as esoteric movements
  • Totalitarianism as the 'conqueror' of secularization

Voegelin himself was aware, however, that such an interpretation requires a broad definition of religion as a basis:

“In order to adequately grasp the political religions, we must therefore expand the concept of the religious in such a way that not only the religions of salvation, but also those other phenomena fall under it, which we do not believe we recognize as religious in the development of the state; and we have to examine the concept of the state to see whether it really does not concern anything other than worldly-human organizational relationships without any relation to the realm of religion. "

- Eric Voegelin : Political Religions, Munich 1993, p. 12.

According to Voegelin, that is precisely what the state does not do. The “relationship to the religious realm” has to be re-established in order to avoid a new undesirable development with disastrous consequences.

Holistic Approach to Political Science

His concept of political science is holistic . He understands it to be the science of the order of human life and its interpretation by the people living in it. Human orders in the sense of Voegelin can already be found in ancient Egypt and the other oriental empires. In order and history , he traces this development up to modern times. Based on his own specific interpretation of Plato , he describes concrete human orders as the expression of the prevalent conceptions of order of the time. These ideas lie in the consciousness of the individual people, which is why political science for Voegelin must be a philosophy of consciousness . Voegelin calls the expression of conceptions of order in concrete political orders "representation".

Along with Hannah Arendt , Leo Strauss , Wilhelm Hennis , Dolf Sternberger , Michael Oakeshott and Henning Ottmann, Voegelin is one of the representatives of the normative approach in political theory, even if he himself would have described such a classification as an ideological enterprise. Voegelin distinguishes between three different types of conceptions of order (he calls them types of truth): the cosmological truth of the oriental realms, the anthropological truth of the Greek classic and the soteriological truth of Christianity. In the combination of the latter two, he recognizes his idea of ​​ideal order. His image of man is based on Max Scheler's philosophical anthropology . He understands humans as belonging to different levels of being, from the purely vegetative-sensual to the transcendent. According to Voegelin, these dimensions must be found in political systems if they are to be appropriate for people. This is given in Plato and Aristotle (or the mystical philosophers, as he calls them), but still incomplete:

“The experiences interpreted by the mystical philosophers in a theory of man all emphasize the human side of the soul's orientation towards deity. The soul turns to a God who remains in his immovable transcendence; it moves towards divine reality, but does not meet any responsive movement from the hereafter. "

- Eric Voegelin : The New Science of Politics, p. 90.

According to Voegelin, this is where Christianity comes in:

“The experience of a reciprocal relationship with God, […] grace which imposes a supernatural form on human nature, is the specific difference between Christian truth and anthropological truth. The revelation of this grace in history through the incarnation of the Logos in Christ clearly fulfilled the movement of the spirit directed towards Advent among the mystical philosophers. "

- Eric Voegelin : The New Science of Politics, p. 90f.

Voegelin sees the concretization of this ideal image of order in the Roman Empire and thereafter in his medieval successor. Since the high Middle Ages, he has seen forces at work, beginning in religious underground movements, which destroy this order by eliminating the transcendent reference to ideas of political order. Voegelin calls these forces Gnostic after an early Christian sect . From this perspective, he interprets modernity as a history of decline under a Gnostic auspices. In the totalitarianisms of his time, he sees this process reaching a terrible climax.

But not only the totalitarian political movements, but also most modern philosophical and political currents, for Voegelin, are more or less strongly affected by Gnostics. Especially in his work “The New Science of Politics” Voegelin uses the term “Gnostic” and the characterization as “Gnostic” for the polemical description of these currents. For Voegelin they are based on a loss of the background of religious experience on which both the order of human existence and that of society depend for him.

So that religious experiences can create order for society, they must be communicated in “symbolized” form. The symbolizations of the experience of living between gods and animals can be found in the origin of texts that justify religion as well as - according to Voegelin's interpretation - in the philosophical writings of Hesiod , Plato, Kant or Hegel . And the differentiation of the symbols and their correctness decide whether the respective philosophical-religious text in its symbolic content bends the reality of experience or reflects it adequately.

Voegelin now shows how the attempt to break the conditio humana first breaks the limits of human experience: the thinker wants to become godlike, that is, he wants to find redemption in life in the world. The ideologue wants to "see the order of all things as they are in God".

This leads to fantastic concepts of self-redemption and self-deification. Voegelin shows how, for example, with Hegel, as it were, as if in a magic trick “the final redemption through the parousia of BEYOND in this world” is to be achieved. He sums up:

“According to the Gospel, the Logos was in the BEGINNING with God; now it turns out that the BEGINNING is only a beginning in time that comes to its full revelation, to its true modern END in the spirit of Hegel's logic. "

Voegelin then shows how this feat will lead to the abolition of philosophy - for Voegelin the expression of the experience of existing in the intermediate area between animal and deity.

The New Science of Politics , written shortly after the Second World War, is his therapy for the long-smoldering crisis he noted. He is interested in a radical new approach, which completely corrects the undesirable development, the fatal climax of which he believed he had just experienced, and that means: from its earliest historical roots.

However, critics like Hans Kelsen see it less as a new approach than as a return to traditional ideas that want to undo the separation of religion and politics. In particular, Kelsen criticizes the fact that Voegelin loses all ability to differentiate through the summary description of modern intellectual currents as "gnostic" and thereby puts himself on the level of propaganda:

“Voegelin cannot hide the fact that he is distorting the ideas of his political opponents by calling them 'Gnostics'. This term has been reduced to a dirty word when applied to the politics of Western society in general, and the United States Democratic Party and liberal intellectuals in particular. ... It means exactly what is meant when, at the lowest level of propaganda, those who do not agree with their own opinion are slandered as communists. "

- Hans Kelsen : A New Science of Politics, p. 107.

Order and history

Voegelin's opus magnum is Order and History , which was also published in German under the title Order and History in 10 volumes. Voegelin's work begins in a demanding but relatively conventional manner with an examination of the beginning of the search for truth of the myth poets, the interpreters of revelation and the philosophy of antiquity. The spiritual experiences that Akhenaten had in Egypt and Moses or Hesiod lead to symbols of order and then to types of social order. Human orders appear in the course of history, the meaning of which is made visible and understandable from within through exegesis through the articulated symbols and symbolic orders .

The cosmological myths of the Near East and the speculations of the pre-Socratics are being replaced by the Hellenic philosophy of Plato or Aristotle , which interpret human existence in a new symbolism . In addition, the work describes the symbolizations of the Jewish experiences of revelation , the dynamic of which is the intention to introduce history into society as a special level of self-interpretation. Voegelin's search for an order in thought, in society and in history leads to a special symbolization, according to which "the history of order reveals the order of history". If for Plato the relationship between humans and the transcendent is at the center of his philosophy, Voegelin supplements this finding of meaning with the relationship between humans and their thinking and history. History becomes a special mode of existence and interpretation of human existence.

At this point and with this question, the continuity of the work breaks off. Volumes VIII and IX and volume X of the German edition, published after the death of the thinker, revise the construction previously developed in volumes I to VII. Now Voegelin is uncovering the "dream" of all philosophers of history in a self-critical analysis as an attempt to place himself at the end or at least at the preliminary end of history. Voegelin exposes the "witchcraft" that the history theorists or "history philosophers" of various origins use to make sense of the "whole". It is a matter of spiritual domination that dominates this crazy thinking. It renounces the search for truth in order to constitute rule. According to Voegelin, "there is no story that can be told from its beginning to its happy or unhappy end."

It is true that both the emergence as well as the development and maturation of civilizations are determined by lines of meaning in which the actions of the founders, reformers and other greats are classified. There are also initial spiritual and spiritual developments that continue in thinking and philosophies, whereby lines of meaning of rising and falling are recognizable. Nevertheless: a total sense of "history" is not discernible. There is sense in the story; but the story has no discernible meaning.

Reception and Voegelin research

Voegelin's programmatic renewal of political science has remained without imitators, which is probably due to its extensive historical claim and its very special philosophy of history.

His approach of interpreting totalitarianism as a political religion , on the other hand, has been widely and extremely fruitfully received. Against the background of the intensification of religious conflicts, the relationship between politics and religion, on which Voegelin has done significant work, could prove to be a new challenge for political science.

Many of Voegelin's writings, which were previously only available in English because of their origin in the USA, have been translated into German in recent years. This happened at the Eric Voegelin Archive at the Munich Geschwister-Scholl-Institute for Political Science. There is also a lot of Voegelin research taking place there, which is documented in the continuously appearing Occasional Papers .

Eric Voegelin's private library, comprising around 5000 volumes, is now owned by the Political Science Institute of the Friedrich-Alexander University Erlangen-Nuremberg , where it is accessible to the academic public as a closed collection.

The Eric Voegelin Institute for American Renaissance Studies at Louisiana State University and the Center for Voegelin Studies at the University of Manchester should be mentioned in particular as centers of foreign Voegelin research .

A striking feature of the Voegelin reception is that for a long time it was very strongly dominated by Voegelin's former students. There are therefore relatively few critical voices about Voegelin and in particular the early, authoritarian phase in Voegelin's political thinking has long been ignored in the secondary literature on Voegelin.

An exception is Hans Kelsen's criticism of Voegelin's “Die Neue Wissenschaft der Politik” (The New Science of Politics), which was written as early as the 1950s, but only a small part of it, within Kelsen's “Foundations of Democracy” (1955), appeared during his lifetime, while the full criticism was only published was published posthumously.

Voegelin criticism

The legal philosopher Hans Kelsen devoted a detailed criticism to Voegelin's book The New Science of Politics as early as the 1950s. In it Kelsen criticizes the theory of representation developed by Voegelin in the “New Science of Politics” as militaristic and anti-democratic. Kelsen goes into great detail on Voegelin's Gnosis theory and shows that it is based on often idiosyncratic interpretations of the spiritual historical evidence cited for it. After 2000, the Kelsen-Voegelin debate again became the subject of scientific discussion.

The objection to Voegelin's philosophy of consciousness has been that by resorting to transcendent experiences it introduces religious requirements into science, the validity of which (naturally) cannot be scientifically proven. In particular, Voegelin has nowhere empirically proven the connection he postulates between a disturbed relationship between humans and the transcendent ground of being and political violence. For example, Voegelin was of the opinion that this relationship was still correctly understood in medieval, pre-reformatic Christianity. But the Middle Ages, too, were marked by a considerable degree of political violence with persecution of heretics, the burning of witches, crusades and pogroms against the Jews.

Voegelin's breed books, published in 1933, have long been ignored by Voegelin research. In 2016 they were subjected to an in-depth analysis by the philosopher Emmanuel Faye , and in 2017 by the racism researcher Wulf D. Hund , the latter attesting to a racist content. Faye refers to Voegelin's close ties to Ernst Krieck and Alfred Baeumler , who were considered "the two leading philosophers of National Socialism". Dog performs:

"The publication (of" Rasseidee ") took place on the recommendation of Alfred Baeumler , from whom Voegelin asked not only about the possibility of publication but also about an assistant position. Baeumler was the owner of a chair for philosophy and political education who had just moved to Berlin. He had been writing in the Völkischer Beobachter since 1932, had been admitted to the NSDAP in an urgent procedure in early 1933 and, after his inaugural lecture at the head of his students, proceeded to burn books . Publication strategy such as future planning indicate that Voegelin did not see any obstacles in his remarks for collaboration in the National Socialist scientific community. "

- Dog for the Voegelin-Baeumler connection in 1933

Fonts (selection)

  • On the shape of the American spirit , Tübingen 1928.
  • Race and state . Mohr Siebeck , Tübingen 1933.
  • The idea of ​​race in intellectual history from Ray to Carus . Junker & Dünnhaupt Berlin 1933.
  • The authoritarian state , Vienna 1936.
  • The political religions . Bermann Fischer , Stockholm 1939. New edition Munich 1996.
  • The New Science of Politics. An Introduction , Chicago University Press, Chicago 1952.
  • Order and History , 5 vols. Baton Rouge 1956–1987.
  • Science, Politics and Gnosis , Munich 1959, English translation: Science, Politics and Gnosticism , Regnery Publishing Inc., Washington DC, 1968.
  • Anamnesis. On the theory of history and politics , Munich 1966.
  • From Enlightment to Revolution , Durham 1975.
  • Autobiographical reflections , Ed. Peter J. Opitz . Munich 1994.
  • The people of God. Cult movements and the spirit of modernity , Munich 1994.
  • The murder of God. On the genesis and shape of modern political gnosis , Munich 1999.
  • Order and History , 10 vols. Eds. Dietmar Herz & Peter J. Opitz, Munich 2001–2005.
    • Volume 1: The Cosmological Realms of the Ancient Orient - Mesopotamia and Egypt
    • Volume 2: Israel and Revelation - The Birth of History
    • Volume 3: Israel and the Revelation - Moses and the Prophets
    • Volume 4: The World of the Polis - Society, Myth and History
    • Volume 5: The world of the polis - From myth to philosophy
    • Volume 6: Plato
    • Volume 7: Aristotle
    • Volume 8: The Ecumenical Age - The Legitimacy of Antiquity
    • Volume 9: The Ecumenical Age - World Domination and Philosophy
    • Volume 10: In Search of Order
  • The New Science of Politics , Munich 2004.
  • Anamnesis. On the theory of history and politics , Freiburg 2005.
  • The drama of being human , Passages, Vienna 2007 ISBN 978-3-85165-724-1 .
  • The Last Judgment of Friedrich Nietzsche. Matthes & Seitz, Berlin 2007, ISBN 978-3-88221-887-9 .
  • Conversations with Eric Voegelin , transcript of four lectures in Montreal in 1965, 1967, 1970, 1976. Thomas More Institute, Montreal 1980.
  • Correspondence 1939–1949: Eric Voegelin and Hermann Broch , In: Sinn und Form, issue 2/2008 , pp. 149–174.
  • Correspondence, Eric Voegelin and Karl Löwith , In: Sinn und Form, Issue 6/2007 , pp. 764–794.
  • Eclipse of reality . Translated by Dora Fischer-Barnicol, ed. And epilogue by Peter J. Opitz. Matthes & Seitz, Berlin 2010 ISBN 978-3-88221-696-7 .
  • Belief and knowledge. The correspondence between Eric Voegelin and Leo Strauss from 1934 to 1964. Ed. Peter J. Opitz; Wilhelm Fink, Munich 2010 ISBN 978-3-7705-4967-2 .
  • Luther and Calvin. The big confusion. Edited by Peter J. Opitz. Wilhelm Fink, Munich 2011, ISBN 978-3-7705-5159-0 .
  • The nature of law. Translator and epilogue by Thomas Nawrath. Matthes & Seitz Berlin, Berlin 2012, ISBN 978-3-88221-617-2 .
  • What is history Translated by Dora Fischer-Barnicol, ed. And preface by Peter J. Opitz. Matthes & Seitz, Berlin 2015 ISBN 978-3-88221-046-0 .
  • Fear and Reason , from the English by Dora Fischer-Barnicol and Helmut Winterholler, ed. and with a foreword by Peter J. Opitz. Matthes & Seitz Berlin, Berlin 2018, ISBN 978-3-95757-639-2 .
  • Immortality , from the English by Dora Fischer-Barnicol, ed. and with a foreword by Peter J. Opitz. Matthes & Seitz Berlin, Berlin 2020, ISBN 978-3-95757-875-4 .
review
  • The origins of totalitarianism, review of Arendt's book on totalitarianism, in: About totalitarianism. Texts by Hannah Arendt from 1951 and 1953. pp. 33–42. Translated by Ursula Ludz. Ed. Ingeborg Nordmann. HAIT , Dresden 1998 ISBN 3-931648-17-6
The Collected Works of Eric Voegelin
  • Volume 1: On the Form of the American Mind, edited by Jürgen Gebhardt and Barry Cooper
  • Volume 2: Race and State, edited by Klaus Vondung
  • Volume 3: The History of the Race Idea: From Ray to Carus, edited by Klaus Vondung
  • Volume 4: The Authoritarian State: An Essay on the Problem of the Austrian State, edited by Gilbert Weiss
  • Volume 5: Modernity without Restraint: The Political Religions; The New Science of Politics; and Science, Politics, and Gnosticism, edited by Manfred Henningsen
  • Volume 6: Anamnesis: On the Theory of History and Politics, edited by David Walsh
  • Volume 7: Published Essays, 1922–1928, Edited by Thomas W. Heilke and John von Heyking
  • Volume 8: Published Essays, 1929–1933, edited by Thomas W. Heilke and John von Heyking
  • Volume 9: Published Essays, 1934–1939, edited by Thomas W. Heilke
  • Volume 10: Published Essays, 1940–1952, edited by Ellis Sandoz
  • Volume 11: Published Essays, 1953–1965, edited by Ellis Sandoz
  • Volume 12: Published Essays, 1966–1985, edited by Ellis Sandoz
  • Volume 13: Selected Book Reviews, edited by Jodi Cockerill and Barry Cooper
  • Volume 14: Order and History, Volume I, Israel and Revelation, edited by Maurice P. Hogan
  • Volume 15: Order and History, Volume II, The World of the Polis, edited by Athanasios Moulakis
  • Volume 16: Order and History, Volume III, Plato and Aristotle, edited by Dante Germino
  • Volume 17: Order and History, Volume IV, The Ecumenic Age, edited by Michael Franz
  • Volume 18: Order and History, Volume V, In Search of Order, edited by Ellis Sandoz
  • Volume 19: History of Political Ideas, Volume I, Hellenism, Rome, and Early Christianity, edited by Athanisios Moulakis
  • Volume 20: History of Political Ideas, Volume II, The Middle Ages to Aquinas, edited by Peter von Sivers
  • Volume 21: History of Political Ideas, Volume III, The Later Middle Ages, edited by David Walsh
  • Volume 22: History of Political Ideas, Volume IV, Renaissance and Reformation, edited by David L. Morse and William M. Thompson
  • Volume 23: History of Political Ideas, Volume V, Religion and the Rise of Modernity, edited by James L. Wiser
  • Volume 24: History of Political Ideas, Volume VI, Revolution and the New Science, edited by Barry Cooper
  • Volume 25: History of Political Ideas, Volume VII, The New Order and Last Orientation, edited by Jürgen Gebhardt and Thomas A. Hollweck
  • Volume 26: History of Political Ideas, Volume VIII, Crisis and the Apocalypse of Man, edited by David Walsh
  • Volume 27: Nature of the Law and Related Legal Writings, edited by Robert Anthony Pascal, James Lee Babin, and John William Corrington
  • Volume 28: What Is History? And Other Late Unpublished Writings, edited by Thomas A. Hollweck and Paul Caringella
  • Volume 30: Selected Correspondence, 1950–1984, edited with an introduction by Thomas Hollweck
  • Volume 31: Hitler and the Germans, edited by Detlev Clemens and Brendan Purcell
  • Volume 32: The Theory of Governance and Other Miscellaneous Papers, 1921–1938, edited by William Petropulos and Gilbert Weiss
  • Volume 33: The Drama of Humanity and Other Miscellaneous Papers, 1939–1985, edited by William Petropulos and Gilbert Weiss
  • Volume 34: Autobiographical Reflections: Revised Edition, with a Voegelin Glossary and Cumulative Index, edited with introductions by Ellis Sandoz

literature

German-language literature

English-language literature

Web links

Remarks

  1. ↑ Erich Vögelin: Race and State . JCB Mohr, Tuebingen 1933.
  2. ↑ Erich Vögelin: The racial idea in intellectual history. From Ray to Carus. Berlin 1933.
  3. ↑ a b c Eckhart Arnold: Does the political order need a spiritual basis? Kelsen's criticism of Voegelin's authoritarian political theology . In: Clemens Jabloner, Thomas Olechowski, Klaus Zeleny (eds.): Secular Religion. Reception and criticism of Hans Kelsen's engagement with religion and science . tape 34 . Manzscher publishing and university bookstore, Vienna 2013, ISBN 978-3-214-14755-6 , p. 19-42 .
  4. ↑ Emmanuel Faye: Eric Voegelin's attitude to National Socialism. Reflections on the correspondence between Krieck and Voegelin (1933-1934), "Politicization of Science" Jewish scientists and their opponents at the University of Frankfurt before and after 1933 . Ed .: Moriz Epple, Johannes Fried, Raphael Gross and Janus Gudian, series of publications of the Frankfurt University Archives (Eds. Von Hammerstein and Michael Maaser), vol. 05. Göttingen 2016.
  5. ↑ a b Wulf D. Hund : The community of noble blood. Marginal note on racism by Eric Voegelin. (PDF) In: Social.History Online . Journal of historical analysis of the 20th and 21st centuries. 2017, Retrieved November 19, 2017 .
  6. ↑ Sigwart, Hans-Jörg .: The political and the science: intellectual-biographical studies on the early work of Eric Voegelin . Königshausen & Neumann, Würzburg 2005, ISBN 978-3-8260-2808-3 .
  7. ^ Eric Voegelin: The Growth of the Race Idea . In: The Review of Politics . tape 2 , 1940, p. 283-317 .
  8. ^ Voegelin, Eric, 1901–1985 .: The authoritarian state: an attempt on the Austrian state problem . Springer, Vienna 1997, ISBN 978-3-211-83069-7 .
  9. ^ A b Eckhart Arnold: Eric Voegelin (as a student of Hans Kelsen) . In: Robert Walter, Clemens Jabloner, Klaus Zeleny (eds.): The circle around Hans Kelsen. The early years of pure legal theory . tape 30 . Manzsche University and Publishing Bookstore, Vienna 2008, ISBN 978-3-214-07676-4 , p. 513-552 .
  10. ^ Sandoz, Ellis, 1931-: Autobiographical reflections . Louisiana State University Press, Baton Rouge 1989, ISBN 978-0-8071-2076-7 .
  11. ^ Voegelin, Eric, 1901–1985 .: The new science of politics: an introduction . Pbk. ed. University of Chicago Press, Chicago 1987, ISBN 978-0-226-86114-2 .
  12. ^ Voegelin, Eric, 1901–1985., Arnold, Eckhart .: A new science of politics: Hans Kelsen's reply to Eric Voegelin's "New science of politics": a contribution to the critique of ideology . Ontos Verlag, Frankfurt 2004, ISBN 3-937202-50-1 .
  13. ↑ Hans Kelsen: Foundations of Democracy . In: Jestaedt, Matthias., Lepsius, Oliver (Hrsg.): Defense of Democracy: Treatises on the theory of democracy . Mohr Siebeck, Tübingen 2006, ISBN 978-3-16-148846-7 , p. (250-382) 258 ff .
  14. ^ A b Voegelin, Eric, 1901–1985., Arnold, Eckhart .: A new science of politics: Hans Kelsen's reply to Eric Voegelin's "New science of politics": a contribution to the critique of ideology . Ontos Verlag, Frankfurt 2004, ISBN 978-3-937202-50-1 .
  15. ↑ Arnold, Eckhart: Religious consciousness and political order: a criticism of Eric Voegelin's philosophy of consciousness: [reference book] . 1st ed. Grin, Munich [u. a.] 2007, ISBN 978-3-638-82227-5 , pp. Section 3.3 (page 40 ff.) ( eckhartarnold.de ).
  16. ↑ Arnold, Eckhart: Religious consciousness and political order: a criticism of Eric Voegelin's philosophy of consciousness: [reference book] . 1st ed. Grin, Munich [u. a.] 2007, ISBN 978-3-638-82227-5 , pp. Chapter 5.3.1 ^ (page 90 ff.) ( eckhartarnold.de ).
  17. ↑ Emmanuel Faye: Eric Voegelin's attitude to National Socialism. Reflections on the correspondence between Krieck and Voegelin (1933-1934), "Politicization of Science" Jewish scientists and their opponents at the University of Frankfurt before and after 1933 . Ed .: Moriz Epple, Johannes Fried, Raphael Gross and Janus Gudian, series of publications of the Frankfurt University Archives (Eds. Von Hammerstein and Michael Maaser), vol. 05. Göttingen 2016.
  18. ↑ Ernst Nolte : On the typology of the behavior of university teachers in the Third Reich . In: From politics and contemporary history , Supplement B 46/65 to the weekly newspaper Das Parlament , November 17, 1965
  19. ↑ planned: Vienna 1938. After the occupation of Austria by the Germans, the Swedish company was founded
  20. ↑ Voegelin's original text is not explicitly mentioned in the table of contents, but is only given a summary title in the Hg'in. Three parts in German: the review itself, An Answer by Arendt, pp. 42–51, and a concluding remark by Voegelin, pp. 51f. In a closing comment, the editor goes into the differences between the two. The original texts first in English: EV, The origins of totalitarism, in: Review of Politics, Ed. University of Notre Dame , South Bend, IN. Vol. 15, H. 1, 1953, pp. 68-76; and Arendt, A reply , pp. 76-84; and Voegelin, Concluding remarks, pp. 84s. All three parts also in the reprint anthology The crisis of modern times: Perspectives from the Review of Politics 1939–1962, Publisher: wie das Heft, 2007, ISBN 0-268-03506-7 , EV pp. 272-280; Arendt pp. 280-287; EV pp. 287-289
  21. ↑ A first, longer, but unsent letter from Arendt can be accessed using the link at the bottom of this site, in English. For the continuation of the discussion between the two after (!) The publication of the book, see above, Ref., Reviews
  22. ↑ German version in The origins of totalitarism, review of Arendt's totalitarism book, in: About totalitarism. Texts by Hannah Arendt from 1951 and 1953. pp. 33–42. Translated by Ursula Ludz. Ed. Ingeborg Nordmann. HAIT, Dresden 1998 ISBN 3-931648-17-6
  23. ↑ on the page at the bottom of panel 10 search for Virdis, open the link as .pdf
  24. ↑ At the bottom of the page: Link to the full text. Also presentation of Arendt's theory and comparison of the two authors
personal data
SURNAME Voegelin, Eric
ALTERNATIVE NAMES Vogelin, Erich Hermann Wilhelm
BRIEF DESCRIPTION German-American political scientist, philosopher and university professor
DATE OF BIRTH January 3, 1901
PLACE OF BIRTH Cologne
DATE OF DEATH January 19, 1985
Place of death Palo Alto , California