Hans Lipps

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Hans Lipps

Hans Lipps (born November 22, 1889 in Pirna , † September 10, 1941 near Dudino, Soviet Union ) was a German philosopher.

Life

After completing school in Dresden , Lipps began studying art history , architecture , aesthetics and philosophy in Munich in 1909 . From 1910 to 1911 he did his year of military service in Dresden as a one-year volunteer with the Saxon Leib Grenadier Regiment 100 , where he first met Ludwig Renn and later in the war Peter Bamm , on whose life he later influenced. He also studied philosophy at the Dresden Technical University . At Easter 1911 Lipps went to Göttingen to become a pupil of Husserl . He belonged with Theodor Conrad and his wife Hedwig Conrad-Martius , Roman Ingarden and Fritz Kaufmann to the famous “Philosophical Society Göttingen”, which rallied around Husserl and Adolf Reinach and to which Edith Stein belonged, who at the time described Lipps as follows: “ He was very tall, slender, but strong, his beautiful, expressive face was fresh like a child's, and serious - inquiring like a child's - his large, round eyes looked. He usually said his point of view in a short but very specific sentence. "

Lipps also studied biology and received his doctorate at the end of 1912 with a thesis "On structural changes in plants in a changed medium". phil. and started studying medicine . From 1914 to 1918 he took part in the war as a field medical officer, first in a military hospital, later as a battalion doctor in the Saxon Landwehr Field Artillery Regiment 19 on the Eastern Front, and in 1918 in the west with the III. Battalion of the Leib Grenadier Regiment No. 100. After the war he continued in Göttingen and Freiburg i. Br. Continued his interrupted medical studies, passed the medical state examination, obtained his license to practice medicine in 1919 and received his doctorate in 1921 with a thesis "on the effects of some colchicine derivatives". med.

In 1921 Lipps completed his habilitation in Göttingen with the mathematician Richard Courant , to whom Edith Stein had placed him, with "investigations on the philosophy of mathematics". He was in personal contact with Josef König , Helmuth Plessner and Georg Misch . In 1923/24 he held "Exercises on the theory of meaning ( hermeneutics )" with Misch . In 1928 he took over the position of professor for the professor for philosophy in Marburg . In 1929 he turned down an appointment to the University of Santiago de Chile . During the years of his academic career, Lipps has repeatedly worked as a doctor. During the semester break and in 1921/1922 and 1930/1931 he traveled for a long time as a ship's doctor to all parts of the world except Australia. In November 1933 he was one of the signatories of the professors' commitment at German universities and colleges to Adolf Hitler and the National Socialist state . In 1934 Hans Lipps became a member of the Reiter-SS . In 1936 he accepted an appointment as full professor at the University of Frankfurt a. M .

In September 1939 Lipps was drafted into the Wehrmacht as a doctor, participated in the French campaign and died as a regimental doctor in Russia near Schabero, Ochwat district on September 10, 1941. He is buried in the Dudino field cemetery.

Philosophy as taking responsibility for myself

According to Lipps, human existence is based on the interpretation of reality. The question of what something is points back to the human being in relation to whom something is first of all.

Husserl also calls for a decline, albeit not to a concrete person, but to a “transcendental ego”, which should first and foremost constitute the concrete person. In place of the Husserlian intentional analysis of a “transcendental consciousness”, Heidegger uses the existential analysis of Dasein as he carries it out in “ Being and Time ” as a fundamental ontology.

Like Heidegger, Lipps asks about the being of concrete people. But while Heidegger interprets this being as a phenomenon in the sense of “showing oneself to oneself”, Lipps starts with the question: “To what extent is the constitution of my existence experienced in the manifold meanings of beings? “ This is closer to Lipps Husserl's method of the“ transcendental guidelines ”. But for him, like Husserl, it is not about the constitution of beings; indeed, his question is not even, as with Heidegger, in the service of the question of the “being of beings”. For Lipps, being cannot be resolved from concretion in what. He points out that 'his' means different things: blue 'is' different from lion and always different again 'is' iron, 'is' rain, 'is' speech, 'is' greed, etc. This is where Lipps arrives at Statement: "There is no such thing as a universal ontology."

Now what is the subject of Hans Lipps' philosophy? Does it change from the ' what of things ' to ' language ' to ' people ', as his three main works might suggest? Lipps explains: "The way in which the philosophizing person exists, brings himself before himself in the agitation of his attitude - but not an object - determines philosophy." It has no specific subject, no delimited field of investigation; it is not to be broken down into subjects and taken possession of. One direction is called 'philosophy', a direction in which “one can only be moved”, which is to be included as “posture” and which is exactly the opposite of my natural attitude. Philosophy does not want new foundations, but happens “as a responsible takeover of already established foundations” . In it I become aware of myself .

Philosophy is subsequent awareness of what is "unconscious in itself in its precedence" . In it I try to become conscious of myself in my origins, through which I then also arrive at an original relationship to reality, not by getting rid of the preliminary decisions, which would not be possible at all, but by taking over them as the preliminary decisions. Such philosophy is not about enlightenment, but about the responsible appropriation of myself in my origins, about responsible execution of my existence, about actual existence. It is precisely because of this that it is existential philosophy .

The field of application of philosophy is the reality in which I have always interpreted myself, which arises first and foremost in the interpretation, provided only in the tension of which things are real and man really takes place. The reality of mine and my kind is directed towards the reality of things. This in turn points back to the former. Only in such a proportionality is anything really real. And that is why everything that is in reality, precisely insofar as it is in reality, points back to my ability and the ability of mine in which existence takes place, is therefore an "indicator of existential possibilities" e.g. B. a piece of iron, the color blue, the sight, the knowledge, the embarrassment.

Philosophy reveals human existence as the “center” of reality - analogous to the interpretation of a text. For Lipps philosophy, therefore, is hermeneutics of reality towards human existence in order to bring the latter into its actual fulfillment. The principle of retrospect is included in Lipps' concept of 'hermeneutics'.

Philosophy as the hermeneutics of reality is bound to language , provided that it is in it that reality - both that of things and that of man - is first opened up. A philosophical investigation must therefore first take up the directions of meaning indicated in word and speech. And it has to clarify these directions, to explain the pre-understanding that guides them, which is stored in the logos . This raises the question of the openness of word meanings. In express contrast to Husserl's "ideal units of meaning", Lipps emphasizes the "open indifference" of many expressions used in everyday life, the meaning of which varies with the respective speech situation. This is closely related to Wittgenstein's conception of the " language games ", which Gottfried Bräuer was the first to draw attention to. The proximity of Wittgenstein's “concepts with blurred edges” ( Philosophical Investigations § 71) to the “visual conceptions” of Lipps is evident, without any influence in one direction or the other being demonstrable.

Works

Hans Lipp's works in five volumes. Vittorio Klostermann Verlag, Frankfurt a. Main 1976 and 1977.

  • Volume 1: Studies on the Phenomenology of Knowledge.
    • 1st part: The thing and its properties. 1927.
    • 2nd part: statement and judgment. 1928. (Part 1 and 2: Frankfurt am Main 1976, ISBN 3-465-01137-6 )
  • Volume 2: Investigations into a hermeneutic logic. 1938. (Frankfurt am Main 1976, ISBN 3-465-01147-3 )
  • Volume 3: Human Nature. 1941. (Frankfurt am Main 1977, ISBN 3-465-01221-6 )
  • Volume 4: The binding nature of language. Articles and lectures. 1929 to 1941, Early Writings 1921 to 1927, Remarks. (Frankfurt am Main 1977, ISBN 3-465-01222-4 )
  • Volume 5: The Reality of Man. Articles and lectures. 1932 to 1939, early writings 1921 and 1924, fragmentary. (Frankfurt am Main 1977, ISBN 3-465-01223-2 )

In the foreword to the edition of the work, Hans Georg Gadamer wrote  : “ Lipps' work should find its hour again today. For what was undertaken in England in the wake of Wittgensteins , Austin , Searle in digging in the rock of the language has not only a predecessor, but a great counterpart in Hans Lipps. It is an almost inexhaustible piece of information that Lipps gains from querying the language. This ear for language and this eye for gestures distinguish Hans Lipps among phenomenologists. "

  • The original conception of the book "Human Nature" published in 1941 is under the title "The first psychology manuscript: Human nature (1938)" published since 2011 in: Guy van Kerckhoven, Hans Lipps, Fragility of Existence. Verlag Karl Alber, Freiburg / Munich, ISBN 978-3-495-48494-4 , pp. 197–328.

Smaller contributions by and about Hans Lipps in the Dilthey- Jahresbuch Volume 6/1989, ISBN 3-525-30360-2 .

literature

  • Dilthey yearbook for philosophy and history of the humanities . Volume 6/1989. Edited by Frithjof Rodi in conjunction with OF Bollnow, U. Dierse, K. Gründer, R. Makkreel, O. Pöggeler and H.-M- Sass. Publishing house Vandenhoeck & Ruprecht, Göttingen. On the 100th birthday of Hans Lipps : Contributions to his biography by Eberhard Avé-Lallemant, Evamaria von Busse, Waltraud Herbstrith, Frithjof Rodi and Karl Schuhmann. Contributions to his philosophy by Otto Friedrich Bollnow , Käte Meyer-Drawe , Eberhard Scheiffele, Karl Schuhmann and Josef König , ISBN 3-525-30360-2 .
  • Otto Friedrich Bollnow: Studies on Hermeneutics. Volume II: On the hermeneutic logic of Georg Misch and Hans Lipps . Alber, Freiburg / Munich 1983, ISBN 3-495-47513-3 .
  • Otto Friedrich Bollnow: Hans Lipps: A contribution to the philosophical situation of the present. In: Leaves for German Philosophy . 16.1941,3, pp. 293–323 ( PDF )
  • Gottfried Bräuer: Ways into Language. Ludwig Wittgenstein and Hans Lipps . In: Education and Upbringing. 1963, pp. 131-140.
  • Wolfhart Henckmann:  Lipps, Hans. In: New German Biography (NDB). Volume 14, Duncker & Humblot, Berlin 1985, ISBN 3-428-00195-8 , p. 669 f. ( Digitized version ).
  • Alfred WE Hübner: Existence and Language. Thoughts on the hermeneutic conception of language by Martin Heidegger and Hans Lipps. Duncker and Humblot, Berlin 2001, ISBN 3-428-10286-X .
  • Guy van Kerckhoven, Hans Lipps: Fragility of Existence. Phenomenological studies on the nature of man . Verlag Karl Alber, Freiburg / Munich 2011, ISBN 978-3-495-48494-4 (Lipps' »Psychologie-Manuskript« (1938) is published for the first time in this book.)
  • Frithjof Rodi: The energetic meaning theory of Hans Lipps . In: Journal of the Faculty of Letters. The University of Tokyo, Aesthetics, Vol. 17 (1992).
  • Gerhard Rogler: The hermeneutical logic of Hans Lipps and the justifiability of scientific knowledge. Ergon, Würzburg 1998, ISBN 3-932004-74-4 .
  • Eberhard Scheiffele: The concept of hermeneutic logic in Hans Lipps . Tübingen 1971.
  • Wolfgang von der Weppen: The existential situation and the speech. Investigations into logic and language in the existential hermeneutics by Hans Lipps. Königshausen and Neumann, Würzburg 1984, ISBN 3-88479-160-5 .
  • Meinolf Wewel : The constitution of the transcendent something in the act of seeing. A study following the philosophy of Hans Lipps and dealing with Edmund Husserl's doctrine of the "intentional correlate of consciousness." Düsseldorf 1968, ISBN 3-495-47528-1 . (at Google)

Notes / evidence

  1. ↑ Edith Stein: From the life of a Jewish family: The life of Edith Stein, childhood and youth . Works Volume VII, ed. by L. Gelber and Romaeus Leuven. Verlag Nauwelaerts, Louvain, and Verlag Herder, Freiburg i. Br. 1965, p. 178.
  2. ^ Christian Tilitzki: The German university philosophy in the Weimar Republic and in the Third Reich, part 1. Akademie Verlag, Berlin 2002 ISBN 978-3-05-003647-2 , p. 636
  3. ↑ Cf. Eberhard Avé-Lallemant, data on the life and work of Hans Lipps. In: Dilthey year book for philosophy and history of the humanities Volume 6/1989.
  4. ↑ Human nature . P. 47.
  5. ↑ Studies on the phenomenology of knowledge . 2nd part: statement and judgment . P. 13. Since Lipps says this shortly after reading " Being and" Time " mentioned in the foreword to Part 2 , it can be assumed that he is deliberately trying to take a position on Heidegger.
  6. ↑ Human nature . P. 56. See investigations into a hermeneutic logic . P. 21 f. Annotation.
  7. ↑ Investigations into a hermeneutic logic . P. 62. See Human Nature , P. 56.
  8. ↑ Investigations into a hermeneutic logic , p. 60.
  9. ↑ Investigations into a hermeneutic logic . P. 92.

Web links

Wikisource: Hans Lipps  - Sources and full texts
personal data
SURNAME Lipps, Hans
ALTERNATIVE NAMES Lipps, Johann Heinrich
BRIEF DESCRIPTION German philosopher
DATE OF BIRTH November 22, 1889
PLACE OF BIRTH Pirna
DATE OF DEATH September 10, 1941
Place of death near Dudino, Soviet Union