Johann August Heinrich Ulrich

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Johann August Heinrich Ulrich

Johann August Heinrich Ulrich (born April 16, 1746 in Rudolstadt , † February 4, 1813 in Jena ) was a German philosopher . Among other things, he developed a theory of human action with reference to the physical organization of humans.

Life

Ulrich was the eldest son of the Rudolstadt rector at the local grammar school Fridericianum Friedrich Nikolaus Ulrich (born January 25, 1712 in Oberweißbach (Schwarzburg); † December 13, 1793 in Rudolstadt) and his butcher and mayor's daughter Margarethe Susanne Filz, who married on June 14, 1742 (Filsun). Another four brothers and a daughter come from the marriage. One knows Johanna Marie Ulrich (born June 8, 1734), Johann Friedrich Ulrich, Johann Gottlieb Ulrich (born August 17, 1752 in Rudolstadt) and Ernst Friedrich Gottlieb Ulrich (born November 14, 1756 in Rudolstadt).

Johann August Heinrich attended the Fridericanum grammar school in Rudolstadt on February 22, 1753 and enrolled at the University of Jena on April 26, 1763 , where he completed philosophical studies. On September 26, 1765, he acquired the academic degree of a master's degree in philosophy and completed his habilitation on March 1, 1766 in Jena . On October 17, 1767 he became an adjunct of the philosophical faculty, on May 8, 1769 he was associate professor of philosophy, 1776 full professor of philosophy and 1783 professor of moral philosophy and politics. In 1783 he became Hofrat of Saxe-Coburg and in 1804 secret Hofrat of Saxe-Gotha .

Riots between students and soldiers in the wake of the chocolateist riots (engraving from 1792). Caption: “The students in Jena, imbued with a true sense of honor, give the Consilium Abeundi to a strong patrol of hunters, hussars and militia with the noble intention of preventing a bloodbath. On July 17, 1792. "

Ulrich also took part in the organizational tasks of the Salana . He was dean of the philosophical faculty several times and in the summer semesters 1792, 1806 and 1810 he was vice-rector at the Jena Alma Mater . In his assignment carried out in 1792, Ulrich took sides for the non-hitting students during physical disputes between non-hitting and hitting students. The latter advocated banning duels for all student orders. Among other things, they invoked Kant's ethical principles. They were called chocolateists by their opponents because they wanted to resolve conflicts over a cup of chocolate. About 60 to 70 students from the ranks of the armed Constantists demolished Ulrich's garden house. During this time he was in correspondence with Johann Wolfgang von Goethe , who, in his work as a privy councilor of the government in Weimar, was responsible for the enforcement of measures to destroy the student orders. In protest against the relocation of the military to their city in the wake of the student riots triggered by the chocolateists, a large number of the students from Jena moved on July 19, 1792 under the leadership of the country teams to Nohra , the first place outside the principality, to deal with this move from there to fight for their rights. After the Weimar ministers fulfilled their demands, they moved back to Jena.

In 1801 Ulrich was a member of the commission with Friedrich Wilhelm Joseph Schelling , before which Georg Wilhelm Friedrich Hegel completed his habilitation .

He represented anthropological views close to Gottfried Wilhelm Leibniz . In addition, he published in Jena Notio certitudinis magis evoluta et ad praescientiam futurorum contingentium - accommodata P. I-III (1766–67). He also dealt with epistemological and educational issues of philosophy in his publications On the Nature and Use of an Encyclopedia in the Sciences (Jena 1769) and in his two-volume work First Outline of a Guide in the Philosophical Sciences (Jena 1772-76). Finally, in his work Initia philosophiae iusti (Jena 1781) , he discussed Wolff's views on the scientific foundations of philosophy and legal principles.

In his Institutiones Logicae et Metaphysicae , Ulrich explained ways of combining both Kantian and Leibnizian perspectives in such a way that ontological views no longer played a role. That is, he failed to B. think, feel, deduce, and assume corresponding intellectual capacities. In the following years, both in his lectures and in his writings on Eleutheriology or on Freedom and Necessity (Jena 1788) and his Introduction to Morality (Jena 1789), he took the view that deterministic views are inevitable and explained how these are compatible with human freedom. This synopsis of natural human conditions and freedom of choice is called compatibilist . He stood out so clearly from Kant.

Aspects of his philosophy

Holistic and sensualistic

For many philosophers, freedom and determination have been incompatible since the beginning of modern times . Most of the time, mind or reason was seen as the strength or potency with which people can control their actions and their bodies. Every philosopher who assumed other controlling causes was called a determinist from this point of view. Ulrich's determinism essentially referred to sensualistic and holistic views. He viewed reflecting , perceiving , imagining , feeling and acting as phenomena of the human body and soul. Bodily sensations, he said, evoke conceptions, ideas and actions and thus determine what remains for people to think and decide. The suggestion for this thought came from a. by Gottfried Wilhelm Leibniz . Similar can be found in Étienne Bonnot de Condillac , David Hume , Claude Adrien Helvétius and Johann Christian Lossius .

Ulrich described the comprehensive presentation of his thoughts in eleutheriology as "the most important and comprehensive pieces of teaching in philosophy". He linked it with a critical presentation of fundamentally different Kantian views. He had already noted in his Institutiones Logicae et Metaphysicae that the pure forms of perception of space and time postulated by Kant and the timeless categories lack a comprehensible basis. Kant always presupposed the forms and categories to be proved, while he claimed to derive them. He was addressing a fundamental problem of a priori evidence, which the Scottish philosopher David Hume had also discussed in his treatise on human nature in 1739 .

Parameters of action as described by Ulrich in his eleutheriology . They represent a kind of life program. If these activities are regularly maintained, people can continuously develop and improve their actions.

In his Eleutheriologie Ulrich supplemented his criticism of Kant a. a. in a pragmatic way. He pointed out that people acted under temporal and ever-changing conditions. Timelessly valid and unchangeable categories are therefore neither empirically comprehensible nor applicable. A healthy reason should, however , be able to provide useful suggestions for community-building action, ie for morality . Ulrich therefore proceeded from experience and observations.

It emerged for him that the physical organization of man provided the necessary stimuli for the development of an acceptable morality. People acted according to their own ideals . These ideals arise through experiences. So they are of a sensual origin, like everything we imagine and think. They are also connected with pleasant sensations. These positive feelings caused an interest in one's own ideals and thus in one's own further development.

Evolutionary

Furthermore, philosophizing, one cannot ignore the fact that community-building action only develops in the course of human life. In this context, Ulrich described Kant as a neuter who did not take this into account anywhere in his first two reviews . A hypothetical ought arises from one's own ideals and not from eternal categories, which corresponds to a desire to continuously improve. Each person can achieve this improvement independently if he makes a habit of thinking about his actions, working on his attitude and attentively turning to the things and people with whom he is dealing. Completing knowledge and skills was also part of it. Prepared in this way, man could exercise his agency as well as possible.

In the course of life, this creates the ease of action. Indeterminists, on the other hand, would have to exert a lot of effort their entire life. What a determinist develops together with his physical organization enables him to enter into moral regulations more reliably than people who obey norms with great effort . Since the improvement of his actions for a determinist is in his own interest, the desire for freedom is also fulfilled. Because he can make decisions that could be as good at any moment as he can with regard to his own life story and what has been learned so far.

Determinists realize that improving one's morality is a lifelong task that they can never cope with. Accusation and blame are superfluous here. The enemy would also no longer be mistaken , because: If we follow his entire internal and external state down to the first germ, no one can be different, more perfect, further than he is.

Reactions

Kant's doctrine of reason has nothing to do with Ulrich's common sense . Kant started from unchangeable, timeless categories and a speculative theory of freedom. Ulrich's reason denoted the ability of humans to reflect on their own changeable actions and to draw conclusions. His idea of ​​freedom consisted in the ability to decide according to one's own ideals. With regard to the Kantian doctrine of reason, the question arose for Ulrich: How should humans implement them in view of the difference between experience and the timelessly valid categories of reason, the intelligible ? The Königsberger did not answer a corresponding written request from Ulrich.

It was not until a review of Ulrich's Institutiones Logicae et Metaphysicae appeared that Kant commented on it in a publication. He considers Mr. Ulrich's problem to be a marginal problem. His doctrine of reason is firmly based on its categories, which explain the ultimate reasons of our human action and thought and make morality possible. Difficulties in implementing his theory could not call this into question.

The Königsberg philosopher and political scientist Christian Jakob Kraus , who had friendly contact with Kant for years, wrote a review on Eleutheriology . Kant provided Kraus with his own manuscripts for this. The connection of the physical with the moral or of reason is an insoluble problem, said Kraus in response to Ulrich's question about the implementation of the eternal categories. The conclusions that Ulrich drew, however, missed the topic. To orientate oneself to physical necessities meant the abandonment of all morality. In addition, it is ruled out that people could be authors of their own morality.

family

Ulrich married on June 29, 1783 in Jena with Martha Caroline Paulssen (born September 9, 1762 in Jena; † March 20, 1803 ibid.), The daughter of the Jena mayor Johann Jacob Heinrich Paulssen (born February 29, 1724 in Jena; † March 11, 1789 ibid.) And his wife Christina Eleonora Lepsius, who was married on July 25, 1758 in Osterfeld (born August 25, 1742 in Naumburg / Saale; † July 4, 1786). There are children from the marriage. We know of these:

  • Caroline Ulrich (born October 17, 1784 in Jena; † May 3, 1833 ibid.)
  • August Ludwig Ulrich (born August 12, 1786 in Jena; † September 16, 1841 Glenham, NY, USA)
  • August Leopold Ulrich (born July 9, 1791 in Jena)
  • Karl Wilhelm Ulrich (born September 28, 1793 in Jena; † January 1822 ibid.)
  • Moritz Anton Ulrich (born January 31, 1795 in Jena; † 1825 drowned in the Hudson River / USA)
  • Louise Rosalie Ulrich (born January 26, 1797 in Jena; † June 25, 1857 ibid.)
  • Karl Robert Ulrich (born February 19, 1800 in Jena; † April 2, 1803 ibid.)

Works (selection)

  • Notio certitudinis magis evoluta et ad praescientiam futurorum contingentium - accommodata P. I-III. Jena 1766–67
  • Dissertatio Philosophica Quae Sistit Notionem Certitudinis, Magis Evolutam, Et Ad Asserendam Praescientiam Futurorum Contingentium Itemque Mediam, Quae Dicitur, Scientiam, Translatam. Pars. 1. Jena 1767
  • Dissertationis philosophae quae sistit notionem certitudinis, magis evolutam, et ad asserendam praescientiam futurorum contingentium itemque mediam, quae dicitur, scientiam, translatam, pars. 2.̤ Jena 1767 (Resp. Johann Christoph Langstedt)
  • Dissertatio Philosophica Quae Sistit Notionem Certitudinis, Magis Evolutam, Et Ad Asserendam Praescientiam Futurorum Contingentium Itemque Mediam, Quae Dicitur, Scientiam, Translatam. Pars. 3. Jena 1767 (Resp. Johann Christoph Langstedt)
  • Oratio, fatorum liberalibus artibus expectandorum divinatrix. Jena 1767
  • The reasonable Christian at the depths of Godhead, a sermon. Jena 1767
  • Specimen artis cogitandi, simplicitatis principiorum mathematicorum aemulae. Jena 1767
  • Selectiora quendam de mysteriis in genre. Jena 1768
  • Specimen ex theologia naturali, selectiora quaedam de mysteriis in genere exhibens. Jena 1768 (Resp. Ludwig Friedrich Cellarius (1745–1818))
  • Of the nature and the usefulness of a so-called course or encyclopedia in the sciences and especially in world-wisdom. An invitation to a philosopher. Course on Feder's outline of the philosophical sciences and his other winter lectures. Jena 1769
  • Diss. Quam caute adhibendae sint dectrinae juris in sanctioribus placitis illustrandis ac defendendis. Jena 1769
  • Publici Docendi Muneris, Clementissime Sibi Demandati, Sollemni Oratione De Felicitate Doctoris Academici Auspicandi Cerimoniem D. ... Iul. Peragendam Indicit Et Quam Caute Adhibendae Sint Doctrinae Iuris In Sanctioribus Placitis Illustrandis Ac Defendendis, Illustribus Exemplis Ostendit. Jena 1769
  • Diss. Quousque coactio et vis iniquitate careat, quousque injustitia seu initia juris cogendi in soro interno et externo naturali spectari. Jena 1771 (Resp.Johann Friedrich Ulrich)
  • Exercitationes duae exegeticae in S. Matthaei capp. XXII, 29-33 et XXV, 31-46. Jena 1771 (Resp.Johann Heinrich Walther)
  • First outline of a guide to the philosophical sciences. Gollner, Jena 1772–1776, 2nd vol.
  • Initia philosophiae justi. Jena 1781
  • Initia philosophiae justi, seu juris naturae, socialis et gentium; scholae suae scripsit. Jena 1783, Jena 1790 Complete on Google
  • Mr. Karl Denina Bibliopoeie or instructions for writers, from the Ital. Berlin and Stralsund 1783
  • Diss. Philosophiae ratione universa quaedam. Jena 1784
  • Institutiones Logicae et Metaphysicae. Jena 1785 completely in the SUB Goettingen ; Jena 1792 Completely on Google
  • Eleutheriology, or Frey and Necessity . Jena 1788. Completely on Google. Completely in the Internet Archive Also as a linguistically revised new edition (Editor: HF Rudolph), Hamburg 2019: ISBN 1797613995
  • Initia Philosophiae de Natura Divina s. Theologiae Rationalis. Jena 1788 completely in the SUB Goettingen
  • Introduction to morality, to the use of lectures. Jena 1789
  • Edito partis generalis tertia, specialis secunda, auctior et correctior. Jena 1789

literature

  • Reinhard Brandt , Werner Stark : New autographs and documents on Kant's life, writings and lectures (Kant research; Vol. 1). Meiner, Hamburg 1987, ISBN 3-7873-0703-6 , p. 6ff.
  • George Di Giovanni: Freedom and religion in Kant and his immediate successors. The vocation of humankind. Cambridge University Press, New York 2005, ISBN 0-521-84451-7 , pp. 108ff.
  • Faustino Fabbianelli (Ed.): Karl Leonhard Reinhold . In: Ders .: The foundations of philosophical knowledge, metaphysics, morals, moral religion and the theory of taste (contributions to the correction of previous misunderstandings of the philosophers; Vol. 2). Meiner, Hamburg 2004, ISBN 3-7873-1678-7 , pp. LVI ff. (Philosophical Library; 554).
  • Johannes Günther: Life sketches of the professors of the University of Jena from 1558 to 1858. Scientia Verlag, Aalen 1979, ISBN 3-511-00924-3 , p. 205, (reprint of the Jena edition 1885).
  • Max Heinze:  Ulrich, Johann August Heinrich . In: Allgemeine Deutsche Biographie (ADB). Volume 39, Duncker & Humblot, Leipzig 1895, p. 258 f.
  • Immanuel Kant (author), Konstantin Pollok (ed.): Metaphysical beginnings of natural science . Meiner, Hamburg 1997, ISBN 3-7873-1326-5 , pp. 129ff. (Philosophical Library; 508).
  • Manfred Kühn: Kant. A biography. 5th edition. Beck, Munich 2004, ISBN 3-406-50918-5 , p. 381.
  • Friedrich Nicolai (Ed.): General German Library, Vol. 87 . Berlin and Stettin 1789, p. 223ff.
  • Klaus Ries (Ed.): Between University and City. Aspects of demographic development in Jena around 1800. Hain-Verlag, Jena 2004, ISBN 3-89807-044-1 , p. 63 (building blocks for Jena city history; 7).
  • Martin Schermaier : Johann August Heinrich Ulrich. In: Ders .: The determination of the essential error from the glossators to the BGB . Böhlau Verlag, Vienna 2000, ISBN 3-205-99013-7 , pp. 425-429.
  • Max Wundt : The philosophy at the University of Jena. Shown in its historical course . Verlag Fischer, Jena 1932 (contributions to the history of the University of Jena; 4).
  • Georg Christoph Hamberger , Johann Georg Meusel : The learned Teutschland or lexicon of the now living German writers. Meyer, Lemgo, 1800, Vol. 8, p. 163 ( online ); 1805, Vol. 11, p. 727 ( online ); 1827, Vol. 21, p. 166 ( online );

Web links

Commons : Johann August Heinrich Ulrich  - Collection of images, videos and audio files

Individual evidence

  1. ^ Johann Ludwig Hesse: Directory of drilled black burgers who made themselves known as scholars or artists through writings. Rudolstadt, 1805 p. 11 ( https://books.google.de/books?id=075YAAAAcAAJ&pg=RA1-PA119#v=onepage&q&f=false Online)
  2. ^ Günther Steiger, Otto Köhler: The register of the University of Jena. Max Niemeyer, Halle, 1969, vol. 3, p. 818
  3. ^ Name for the University of Jena from the day it was founded until the name was later changed. Foundation of the Friedrich Schiller University in Jena
  4. ↑ H. Dahl: The world history from its highest point of view. Germania 1804, p. 343 f., Quoted from: Walter Richter: The Mecklenburg Landsmannschaft in the 18th century. In: Einst und Jetzt Volume 20 (1975), pp. 7–32, (pp. 23 f.)
  5. ↑ a b Eleutheriology , p. 54ff.
  6. ↑ Means: Doctrine of human freedom. Cf. General German subject dictionary of all human knowledge and skills, Volume 2. Meissen 1836 p. 720.
  7. ^ Eleutheriology , p. 21.
  8. ↑ See also Georg Eckardt, Matthias John, Temilo van Zantwijk, Paul Ziche: Anthropology and empirical psychology around 1800: Approaches to a development towards science. Böhlau, Cologne 2001, pp. 59–61.
  9. ↑ Eleutheriology , p. 44ff.
  10. ↑ Eleutheriology , p. 101 ff.
  11. ↑ Eleutheriology , p. 76 ff.
  12. ^ Eleutheriology , p. 63.
  13. ↑ Academy edition of Kant's collected works Ulrich to Kant on April 21, 1785, Volume X, p. 402ff.
  14. ^ Kant: Metaphysical beginnings of the natural sciences. In: Academy edition of Kant's collected works. Volume IV, p. 474/6.
  15. ↑ Academy edition of Kant's collected works , Christian Jakob Kraus: Review of Ulrich's 'Eleutheriologie'. Volume VIII, pp. 451ff.
  16. ↑ Joannes Augustinus Maria Snoek: Initiating Woman in Freemasonry. The Adoption Rite. Brill, 2012, Leiden, ISBN 978-90-04-21079-0 , p. 23; Genealogical yearbook. Degener, 1980, p. 127, Gerhard Geßner: Festschrift for Heinz F. Friederichs. Degener, 1980, p. 127
  17. ^ Bartow A. Ulrich: The Von Reisenkampff-Ulrich Family History: Europe and the United States. Chicago / USA, 1907
personal data
SURNAME Ulrich, Johann August Heinrich
BRIEF DESCRIPTION German philosopher
DATE OF BIRTH April 16, 1746
PLACE OF BIRTH Rudolstadt
DATE OF DEATH February 4, 1813
Place of death Jena