Strategic challenges for Austrian universities

with a special emphasis on Vienna 2010 AD

An ,,intercultural", philosophical and historical analysis of ,,slogans" in the

field of - so called - legal and business ,,ethics" focussing on KANT

Aim of this work: serious, fact-bound, critical, and scientific analysis of the question

Vienna, 06.10.2009

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Georg Schilling ­ Against ,,white"-washing shadows of philosophers in ethics lectures/courses

Table of Contents

1 Introduction 6

2 ,,Cultural" studies, ,,ethics", and KANT!? 8

2.1 Introduction with BERNHARD, KEHLMANN, LEVINAS et al? 8

2.2 Frank STERN, ,,PINK", ,,Advanced Chemistry"? 13

2.3 Prof Dr Frank STERN, KANT, and Orhan Küçükyilmaz? 14

2.4 ,,Tenor(s)" of the study 15

3 (,,Holy"?) Bartolomé DE LAS CASAS 18

3.1 Who was DE LAS CASAS? 18

3.2 DE LAS CASAS and human rights ,,development"!? 18

4 Juan LATINO (Juan DE SESA) 19

4.1 Who was Juan LATINO ? 19

4.2 LATINO: unknown to KANT?! 19

5 Anton Wilhelm AMO 20

5.1 Who was Anton Wilhelm AMO? 20

5.2 What to learn from Anton Wilhelm AMO? 20

5.3 Anton Wilhelm AMO and ,,universities" today? 21

5.4 Anton Wilhelm AMO and his emigration? 21

5.5 AMO and the ,,Ding an sich" (noumenon)? 22

5.6 NTEP on AMO and implications? 23

5.7 AMO: unknown to KANT!? 24

6 David HUME 25

6.1 ,,Enlightening" David HUME at ,,WU WIEN"? 25

6.2 Gilles DELEUZE on HUME? 25

6.3 HAYEK and ,,unser weiser Führer" David HUME? 25

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Georg Schilling ­ Against ,,white"-washing shadows of philosophers in ethics lectures/courses

6.4 DAIRE and MOLINARI on HUME? 26

6.5 Gerhard STREMINGER on HUME? 26

6.6 DER NEUE BROCKHAUS (1959) on HUME? 27

7 Race/"Rasse"; ,,Rassengesetze"; Racism/"Rassismus" 28

7.1 Definition of ,,Rasse" with BROCKHAUS? 28

7.2 Definition of ,,Races of men" by SHAPIRO/PARSONS? 28

7.3 Definition of ,,Rasse" with BROCKHAUS? 28

7.4 Definition of ,,Rassismus" with BROCKHAUS? 29

8 KANT on ,,ethics", ,,aesthetics", and ,,race" 30

8.1 KANT on Africo-American people anno 1764 (1766)? 30

8.2 KANT on ,,Frauenzimmer" (women) anno 1766 (1764)? 32

8.3 Again: KANT on Afro-americans anno 1766 (1764)? 33

8.4 KLEIN on KANT′s ,,scharfe Beobachtungsgabe"? 33

8.5 Wolbert G. C. SMIDT on KANTs ,,Erhabenes"? 35

8.6 Patrick FRIERSON on KANTs ,,Erhabenes"? 36

8.7 Monika FIRLA on KANT and ,Zeitgeist`-fiction? 37

8.8 GRABNER-HAIDER/WEINKE on KANT? 38

8.9 VOLPI/NIDA-RÜMELIN on KANT? 39

8.10

PONGS (1976) on KANT? 40

8.11

KLOPFER (2008) on KANT and ,,Pietismus"!? 41

8.12

KANT, Afro-americans and ,,phlogiston" anno 1785? 42

8.13

(Sir) Isaiah BERLIN on KANT? 43

8.14

BERLIN on KANT`s ,,scharfer und äußerst klarer Verstand"? 44

8.15

KANT: ,,Meister der Architektonik der Vernunft"(GADAMER)? 45

8.16

WIMMER on KANT and Wilhelm Anton AMO? 45

8.17

Helmut FUCHS on KANT? 46

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Georg Schilling ­ Against ,,white"-washing shadows of philosophers in ethics lectures/courses

8.18

Christof MÜLLER on KANT? 47

8.19

Nikolaus FRANKE on KANT? 47

8.20

Anna GAMPER on KANT ? 48

8.21

Fritz SCHEBECK on KANT? 49

8.22

PERTHOLD/SPITZER/WALLNER on KANT? 50

8.23

Thomas OLECHOWSKI on KANT? 52

8.24

Gerhard LUF on KANT? 52

8.25

Again: Gerhard LUF on KANT? 55

8.26

Alexander SOMEK on KANT, HEGEL and ROUSSEAU? 55

8.27

RÜPING/JEROUSCHEK on KANT? 56

8.28

Fritz SCHEBECK on KANT? 59

8.29

PERTHOLD/SPITZER/WALLNER on KANT? 60

8.30

Thomas OLECHOWSKI on KANT? 62

8.31

Alexander SOMEK on KANT, HEGEL and ROUSSEAU? 62

8.32

RÜPING/JEROUSCHEK on KANT? 63

9 KANT on ,,Frauenzimmer" (women) 67

9.1 In the wake of a ,,mir san mir"-mentality? 67

9.2 Therese Frey STEFFEN on KANT? 67

9.3 Again: KANT on ,,Frauenzimmer" (women) anno 1766 ? 67

9.4 Again: Therese Frey STEFFEN on KANT? 68

10

HEGEL 70

10.1

RÜPING/JEROUSCHEK on HEGEL? 70

10.2

COOTER/ULEN on HEGEL? 70

10.3

Franz Martin WIMMER on HEGEL? 71

11

Karl LARENZ and the NS-regime 72

11.1

Karl LARENZ on KANT? 72

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Georg Schilling ­ Against ,,white"-washing shadows of philosophers in ethics lectures/courses

11.2

RÜPING/JEROUSCHEK on LARENZ? 73

11.3

Thomas OLECHOWSKI on LARENZ? 74

11.4

Thomas HOEREN on ,,Ur-Vater" LARENZ? 74

11.5

,,High quality" ? - FAZ, HOEREN, and ,,Ur-Vater" LARENZ? 76

12

Conclusion and ,,Outlook"? 78

13

Bibliography 79

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Georg Schilling ­ Against ,,white"-washing shadows of philosophers in ethics lectures/courses

1 Introduction

At universities, students are often presented (almost) ,,

semi-divine

"1 personalities, be it

KANT, be it HEGEL, be it HUME, be it other important, influencial thinkers, especially in

the field of - so called - ,,

ethics

"2, be it e.g. so called ,,management ethics", be it so called

,,legal ethics", be it so called ,,"general" ethics (courses)". Some of these students are simply

one thing: fed up with the way of in fact almost ,,gloryfying" (!) these people. It remains the

job of at least some people to at least partially critically (re-)thinking what and how things are

presented to students.

The ,,laws" of exclusion do work; and they do work quite perfectly here in Vienna; Vienna,

a city of critically thinking men and women? Vienna, a city, in which e.g. Immanuel KANT is

(also!)

presented in a (more) critical manner

, e.g. with respect to KANT′s ,,views" e.g. on

women

, on

Afro-americans

,3 on

Jews

? Vienna, a city, in which also a so called ,,faculty of

law" exists in which (some!) legal philosophers ­ nothwithstanding the fact, that many of

them would in fact wish to change some ways and words of presenting e.g. KANT, HEGEL,

or ROUSSEAU to students ­ simply, contrary to a sometimes ,,

I-am-willing-to-change-

something

" ,,

rhetorics

"- do not change anything in the direction e.g. of also informing

students at least about the existence of Prof Dr Anton Wilhelm AMO, a contemporary of e.g.

Immanuel KANT, a man who had to suffer so many prejudices, who tought at universities,

1 Concerning so called ,,Ethnophilosophie", e.g. WIMMER 2004: 58 points out: ,,Philosophie in postkolonialer

Situation kann als Ethnophilosophie die Emanzipation von einer okzidentalen Hegemonie anstreben."

2 With respect to so called ,,ethical" ,,questions" see e.g. SANDNER 1995: 2, whereby the author wants us to

know about so called ,,Unternehmensleitbilder" (,,

mission statements

"): ,,Sie [sc. the mission statements] sind

Ausdruck der ethischen [sic!], moralischen und psychologischen Werthaltungen [sic!] des Unternehmens." [...]

Interestingly, the author does not even start to give a definition of ethics, let alone the fact that he does not even

clearly say what he (!) wants to be understood by a ,,Unternehmensleitbild" (,,mission statement"), let (also)

alone the fact that he (!) ,,informs" by giving us one ­ of several ,,explanations" ­ of a

so called

,,Unternehmensleitbild", thus stating ,,[...] Ein Unternehmensleitbild enthält die grundsätzlichsten [sic!] und

damit allgemeingültigsten [sic!], gleichzeitig aber auch abstraktesten [sic!] Vorstellungen über angestrebte Ziele

und Verhaltensweisen der Unternehmung", whereby he ­ in fact (rather) uncritically (!) ­ quotes BRAUCHLIN

1984: 313, without criticising ­ in fact ­ anything with respect to this ,,definition". Besides, the author does not

be afraid of adding ,,moralischen" (,,moral") to ­ what he calls - ,,ethischen" (ethical) ,,Werthaltungen". [sic!]

3 Concerning the era of colonisation, e.g. WIMMER 2004: 63 ­ under the headling ,,2.2 Entkolonialisierung

philosophischer Begriffe" ­ writes ­ with respect to WIREDU - : ,,Wiredu spricht von der Notwendigkeit einer

,,begrifflichen Entkolonialisierung", die im Kontext von Philosophie in Afrika dadurch gegeben sei, dass selbst

so zentrale Begriffe wie ,,Truth, Knowledge, Reality, Self, Person, Space, Time, Life, Matter, Subjectivity" [sic!]

und zahlreiche andere für ihn, dessen Primärsprache das westafrikanische Akan ist, oft und in systematisch

wichtigen Zusammenhängen Konnotationen haben, welche bestimmte Thesen der europäischen philosophischen

Tradition nicht formulierbar oder zumindest höchst unplausibel erscheinen lassen. [...]". If this is so, why are

such aspects not even mentioned in so called ,,regular" philosophical (especially: ethical) courses? And: Should

there - probably - not be at least some more courses held/given on these aspects with respect to (some?) police

officers, judges, public prosecutors, defendants, journalists, ,,the" public, and others ? [sic!]

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Georg Schilling ­ Against ,,white"-washing shadows of philosophers in ethics lectures/courses

nothwithstanding

racial

, (partially) hatred-filled, boastful, texts, spoken and unspoken words.

Why not mention e.g. him for instance in the Viennese ,,

Einführungsskripten

" (introductory

scripts to law) , also e.g. the script of the corresponding member of the AUSTRIAN

ACADEMY OF SCIENCES (,,ÖAW"), Univ-Prof Dr Gerhard LUF, a man also educated and

gifted in arts, a man of tremendous knowledge also in literature, a man also known about his

opinion on the former ,,Auwald-Besetzung"4 in the KREISKY-era, the conflicts of those days,

a personality also known for his favour of football, and: the development of (universal?)

human rights? Is there not any time to write at least one word in e.g. a script, thus not

directing (in fact, on a large scale) into a (quite) positive thinking of e.g. Immanuel KANT

stood for? Why not? Are ­ in fact: rather simply/clearly presented answers always ,,good"

answers?

Cui bono?

Is it probably ,,bad" for e.g.

forthcoming lawyers, civil rights activists,

journalists, public prosecutors, tax managers

(etc) not to know at least one (clear!) word

about the uncritical texts of KANT, his ,,thoughts" on women, or of MONTESQUIEU′s

opinion in ,,L′esprit de la Loi" with respect to slavery [sic!] ? Why not?

4 With respect to a ,,Chronik der Ereignisse" (from 1978 to 1989) see e.g. SANDNER in SANDNER/

GLIEDER/MEYER 1995: 18-22.

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Georg Schilling ­ Against ,,white"-washing shadows of philosophers in ethics lectures/courses

2

,,Cultural" studies, ,,ethics", and KANT!?

2.1

Introduction with BERNHARD, KEHLMANN, LEVINAS et al?

Who does not know the (even though that philosophers are often deemed to be mainly

,,

theoretists

", nonetheless mainly positively5 associated [and presented6]?) name of

,,(Immanuel) KANT"7, often adressed as ,,einer der größten deutschen Denker"8 [sic!]?9 Who

has not heard of (or read10) the name of ,,HEGEL"11 (, probably also in combination12 with

the (sometimes called ,,Vordenker einer idealistischen Philosophie"13) FICHTE14 and/or ­

probably - SCHELLING15)?16 Who has never heard e.g. of NEWTON17, of ROUSSEAU18, or

5 E.g. with (KANT′s concept) of the so called ,,Kategorischer Imperativ" (categorial imperative).

6 See, for instance, REDER 2006: 54, where KANT is ­

de facto

­ presented only in a positive manner, with not

any information about sad, negative, shameful aspects; furthermore see, for instance, also KLEIN 2000: 173f.

7 With respect to KANT (in general) see also WOLTERS/SCHWEMMER in MITTELSTRASS 1984: 343-348.

8 See e.g. DER NEUE BROCKHAUS 1959: 63.

9 For instance in the context of KRAWIETZ (1978: 235) with respect to he so called ,,Neukantianismus"; or in a

book e.g. by Prof Dr (Leo) GABRIEL 1961: 160); or in an interesting (art and philosophy) lecture held by Prof

Dr Konrad Paul LIESSMANN, held on the basis of one of his books (LIESSMANN 1998: 47), or ­ in a

managerial context ­ e.g. in the (highly interesting) book of NEUBERGER (2002: 1f), e.g. with respect to the ­

so called

­ ,,

Führungsethik

", or in a (nonetheless: often highly interesting) book by PERNTHALER 1996: 74

and 249, or ­ with respect to e.g. HEIDEGGER ­ in a book e.g. by SAFRANSKI (1994: 219), with respect to

the so called ,,Neukantianismus" of CASSIRER; for KANT being mentioned in a novel (about HUMBOLDT et

al.) see e.g. KEHLMANN 2005: 22; or 78.

10 For instance in a book by HÖFFE (1990: 25).

11 For instance in a lecture held by Prof Dr Konrad Paul LIESSMANN with respect to one of his books

(LIESSMANN 1998: 47); or e.g. in a book by Prof Dr (Leo) GABRIEL 1961: 159; or e.g. in a book of ­ as they

call them ­ ,,Meisterdenker" (masters of thinking) by GRABNER-HAIDER/WEINKE 2004: 106-107, e.g. with

respect to a so called ,,Weltgeist" (GRABNER-HAIDER/WEINKE 2004: 106).

12 See e.g, GADAMER 1992: 289 with respect to the phrase ,,der ganzen Entwicklung des spekulativen

Idealismus von Fichte bis Hegel".

13 See e.g. GRABNER-HAIDER/WEINKE 2004: 104.

14 Interestingly, GADAMER 1992: 289 also mentions FICHTE ­ in fact ­ (basically) only with positive words

when stating about FICHTE: ,,[...] Es war vor allem Fichte, der das praktische Freiheitsbewusstsein, die

Autonomie der Vernunft, auch für den Aufbau der theoretischen Erkenntnis, der sogenannten

Wissenschaftslehre, in Anspruch nahm"; FICHTE is ­ in fact ­ also only positively presented in a book e.g. by

GRABNER-HAIDER/WEINKE 2004: 104-105.

15 With respect to SCHELLING see e.g. GRABNER-HAIDER/WEINKE 2004: 108-110, calling SCHELLING

an ,,idealistischer Denker".

16 Whereas I would cast doubt inhowfar many students or pupils have ever heard of MOSES MENDELSOHN, a

person about e.g. GRABNER-HAIDER/WEINKE 2004: 181 concede: ,,[...] Er lebte in der jüdischen

Glaubensüberzeugung und trat für Milde, Geduld, Sanftmut und Toleranz in der Ethik ein." [sic!]

17 With respect to NEWTON, KANT in KIRCHMANN 1873: 329 (also) wrote: ,,[...] N e w t o n sah zu allererst

Ordnung und Regelmässigkeit mit grosser Einfachheit verbunden, wo vor ihm Unordnung und schlimm gepaarte

Mannichfaltigkeit anzutreffen waren, uns seitdem laufen Kometen in geometrischen Bahnen."

18 With respect to ROUSSEAU, KANT in KIRCHMANN 1873: 329 (also) stated: ,,[...] R o u s s e a u

entedeckte zu allererst unter der Mannichfaltigkeit der menschlichen angenommenen Gestalten die tief

verborgene Natur des Menschen und das versteckte Gesetz nach welchem die Vorsehung durch seine

Beobachtungen gerechtfertigt wird. Vordem galt noch der Einwurf des A l p h o n s u s und M a n e s. Nach N e

w t o n und R o u s s e a u ist Gott gerechtfertigt, und nunmehr ist P o p e `s Lehrsatz wahr."

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Georg Schilling ­ Against ,,white"-washing shadows of philosophers in ethics lectures/courses

VOLTAIRE19? Who has not heard about the ­ so called ([time] period of the) ­ ,,

Deutscher20

Idealismus

"21 (, a context in which KANT (,,der große Philosoph des dt Idealismus"22) is also

mentioned)23? Who does not associate KANT24 with ,,the" ­ so called ([time] period25 of the)

­ (German26) ,,

Aufklärung

"27 (the - so called ­ ,,

Age of Enlightenment

"28), (furthermore) the

19 But: why is there not any mentioning of sad aspects (especially anti-semitic) aspects in the ­ if one could say

so ­ ,,academic" ,,philosophical" ,,narratives" ? Furthermore: why is there ­ e.g. ­ not a single footnote e.g. of

anti-semitic aspects e.g. of VOLTAIRE, when one (such as ­ e.g. ­ LINDENBERG 1992:1f) uses works of

VOLTAIRE? Why not?

20 With respect to aspects of anti-semitism of German men (e.g. see texts of the late Martin LUTHER [sic!]) see

also e.g. the HP of Professor Steven SALZMAN who also quotes some (important) pages of Lucy S.

DAWIDOWICZ` book ,,The war against the Jews 1933-1945" on his (interesting) HP

(http://members.surfbest.net/shsaltzman/Dawidowicz.html , ,,Return to syllabus", date of retrieval 27.9.2009),

whereby it may be stated that at least some aspects of DAWIDOWICZ` statements could be casted (some) doubt

on, e.g. that DAWIDOWICZ ­ at least on the quotations of the pages SALZMAN gives his readers on his HP ­

the readers are not informed, e.g. that e.g. a) the/a ,,concept" of race [sic!] (probably better: several ,,concepts" of

- so called - ,,race"?) ­ at least from the word-origin? ­ stems from the French [sic!] ,,

la race

" or e.g. b) the

,,philosopher" MONTESQUIEU (not rarely mentioned with respect to the age of Enlightenment,

DAWIDOWICZ also refers to, and, furthermore, the development of human rights) was ­ in his work (e.g.?)

,,

L′Esprit de La Loi

" in favour (!) of slavery, and e.g. c) the (Scotish) ,,philosopher" HUME was in favour of

slavery, too, at least some ­ only marginal (?) ­ aspects to be mentioned with respect to a certain ,,neo-colonial"-

approach probably also to be found in other areas of the world, not only limited to German thinkers ? [sic!] And:

is it serious and scientific to generalize, e.g. when DAWIDOWICZ is quoted with e.g. the following sentence:

,,His [sc. Christian Wilhelm von DOHM′s] work

On the Civic Betterment of the Jews

, Berlin, 1781, presented

the case for granting Jews political equality. Its basic argument was .the extraordinary notion that "the Jew is a

human being even before he is a Jew." But the idea was too radical for the [sic!] Germans.": is this generalisation

correct?

21 See e.g. LUF in HOLZLEITHNER/SOMEK 2008: 249: ,,[...] Die zeitgenössischen Diskussionen um die

Würde des Menschen bewegen sich im Wesentlichen [sic!] innerhalb [sic!] des ,,vernunftrechtlichen [sic!]

Paradigmas der Kantischen [sic!] Tradition", with a footnote (footnote 1) on HONNETH (2001: 7).

22 See e.g. PONGS 1976: 1010.

23 See e.g. PONGS 1976: 1010: ,,

Kant

, Immanuel (1724-1804): Der große Philosoph des dt. Idealismus [sic!],

der den Hochmut [sic!] der Aufklärung überwindet [sic!] und mit der Klärung der Grenzen der Erkenntnis die

Ehrfurcht vor dem Sein zurückgewinnt."

24 Might one not also associate KANT ­ to a certain extent? ­ with Konrad LORENZ, who also supported the

NS-regime? Insofar, might one not ask, why ­ e.g. ­ KREUZER (1984: 250), at least when giving a short

biographical information about Konrad LORENZ (and others) ­ does not also inform readers (especially?) about

LORENZ` NS-regime,,activities"? (With respect to a comparison between LORENZ and FICHTE see e.g. SENZ

2004: 1f).

25 It is worth to be mentioned, what e.g. SPANN 2006: 62 stated about the ,,Zeitalter der Aufklärung": ,,Das

Zeitalter der Aufklärung bekämpfte trotz des Toleranzgedankens den Fremdenhass nicht, weil für eine

weitergehende und gesellschaftliche Wahrnehmung des Fremden kein Raum bestand"[sic!]. Furthermore,

SPANN 2006: 62 writes: ,,Das Selbstbild einer vermeintlich homogenen Gemeinschaft sieht keinen Platz für die

Fremden vor". [sic!] Furthermore, could one not ask what exactly, e.g. in (the HABSBURG′s) ,,own" (?) Austria

,,Toleranz" ­ actually (!) ­ ment (or better: not meant? [sic!] e.g. for Jews, e.g. for protestants, furthermore, e.g.

for atheists? [sic!]

26 When e.g. LUF in HOLZLEITHNER/SOMEK 2008: 239 writes (also) writes the following sentence ,,[...] Die

deutsche Entwicklung, die in der politischen Philosophie Immanuel Kants und Johann Gottlieb Fichtes

wesentliche Klärungen der philosophischen Fundamente [sic!] der [sic!] Menschenrechte hervorbrachte, ist

durch eine erst allmählich sich vollziehende Umwandlung der ständischen Ordnung in eine bürgerliche

Gesellschaft mit grundrechtlichen Sicherungen charakterisiert. [...]", should one not ask a) inhowfar KANT also

thought

diametrically opposed

to what he wrote (during his life as writer (and also teacher at university, e.g. ?

[sic!]) and b) inhowfar KANT did also incorporate Afro-americans and others, such as other enslaved people, as

being granted ­ so called ­ ,,

universal

" (?) ­ human rights? What did KANT think e.g. of

Afro-americans

?

Furthermore: did KANT and FICHTE truly give ,,wesentliche [sic!] Klärungen" ,,der" ,,philosophischen

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Georg Schilling ­ Against ,,white"-washing shadows of philosophers in ethics lectures/courses

roots of the history of ideas of

human rights

(,,geistesgeschichtliche Wurzeln der

Menschenrechte"29) or probably with the Austrian writer Thomas BERNHARD30?31

But are these ­

de facto

, (,,

bei lebensnaher Betrachtung

"/according to ,,realistic reflection") -

all (almost) ,,saints" [sic!], (almost) ,,holy",

de facto

(quite) ,,

undisputable

" (!) people,

lacking32 of (harsh)

faults

, (heavy) mistakes,33 of (

strongly

) negative34, aspects to be

Fundamente"? [sic!] And, again: why does LUF not write any word about the following (unimportant?)

question: inhowfar can one ­ with respect e.g. to KANT and FICHTE ­ write about ,,die Menschenrechte" ([the]

human rights)? Were human rights universal for KANT, FICHTE (and others)? [sic!]

27 With respect to the (philosophical) word ,,Aufklärung" see also MITTELSTRASS in MITTELSTRASS 1980:

213-218; furthermore: e.g. Prof Dr. OLECHOWSKI (2008: 183) writes about the philosophy of the ­ so called ­

,,Aufklärung": ,,"Die Philosophie der Aufklärung stellte eine Absage an religiöse Weltbilder dar und nahm die

Vernunft [sic!] des [sic!] Menschen zum Ausgangspunkt." Should one not politely and critically ask: what does

OLECHOWSKI mean by ,,des Menschen"? All [sic!] human beings? Also slaves ? Were

enslaved

people, e.g.

(often)

Afro-americans

, also regarded as human beings (with open access to ­ so called (?) ­ ,,

universal

"

human rights ? [sic!]). Is the presentation of OLECHOWSKI correct and true? Is it, to a certain extent, too

(probably even ,,dangerously") generalising (, in the sense that it helps to ,,

mystify

" to a certain extent the - so

called ­ (Era of) ,,Enlightenment"? [sic!] And: should OLECHOWKSKI not make a (clear) distinction between

,,Aufklärung" a) in the narrow sense of the word and b) the broader (wider) sense of the word (, as e.g.

WILPERT 1969: 51 - on the research field of literature - does)?

28 DAWIDOWICZ, quoted from her book ,,The war against the Jews 1933-1945" on the interesting HP of Prof.

Steven SALZMAN, wrote, (also) with respect tot he ­ so called ­ (age of) Enlightenment: ,,[...] Progress and

enlightenment were associated not only with the French and English, but also with Jews. Invoking the

universality of these concepts, Jews asked for emancipation, political equality."

(http://members.surfbest.net/shsaltzman/Dawidowicz.html, date of retrieval, 27.9.2009): in that, of course, no

doubt, the hope(s) with respect to this aspect of the Enlightenment, are clearly worth to be mentioned as positive,

worth to be supported, worth to be mentioned as highly, not to say, extremely, probably better: tremendously

important; especially the aspect that the - so called - ,,

Toleranz

"-,,understanding" e.g. of the ,,Austrian" Emperor

Joseph II (of [the family of] HABSBURG) did in fact restrict [sic!] the aspects supported by thoughts voiced

during the age of the Enlightenment by many Jews draws also our attention to the aspect that not everyone is told

what ­ so called - ,,

Toleranz

" did not mean (even though ­ rather strongly? ­ associated [sic!] with the

(Austrian) aspects of the Enlightenment), e.g. for Jews (or Protestants): how often are we informed about these

(sad) aspects? [sic!] (One has to go e.g. to the

Jewish Museum in Vienna

, to be informed about this aspects, if

there is an exhibition in this field (of research) as there was a few years ago.)

29 With respect to these roots whereby KANT (at least) is mentioned in the subindex of those pages of a work

where the author refers - according to the heading

,,§ 77. Die geistesgeschichtlichen Wurzeln der
Menschenrechte

") ­ to KANT, thus ­ in fact ­ (strongly?) suggesting that KANT be worth ­ after all ­ to be

mentioned in this context, see (the author) Em Prof Dr Peter PERNTHALER (1996: 261-262). (PERNTHALER

is not the only scientist who mentions KANT in this context without pointing out that KANT hat ­ in fact ­

strong and insulting words about e.g. Afro-american/African-american men and women.)

30 With respect to BERNHARD′s play ,,Immanuel Kant" and Thomas BERNHARD see e.g. MEYERHOFER

1985: 71-74.

31 With respect to the so called ,,

verzögerte Aufklärung

" (Enlightenment with a ,,time lag") in Austria, one

could refer to e.g. PRIGLINGER in BENEDIKT (1992: 31-92), although, again, there is not any word to be

found about the (harsh, strong) racist aspects of some of KANT′s writings, unfortunately.

32 In fact, when reading e.g. PONGS (1989: 78) with respect to the (key) word ,,Aufklärung" one only reads ­ in

fact ­ positive aspects e.g. about VOLTAIRE (in this context) - : ,,Voltaire wird eine Art Weltgeist der

Aufklärung (1778)", the same thing being true with e.g. HARENBERG (1997: 1050) with respect to

VOLTAIRE.

33 For instance, one will not read any (!) negative sentence about KANT′s racist texts in a book so interesting as

the one written bei SCHÖNRICH (1994: 1f); furthermore, SATTIG (1985: 11), when referring to KANT (and

also ROUSSEAU or HUME) will not voice any criticsm about KANT′s racist texts; it is also to be mentioned,

that, unfortunately, such important (and influencial) historical people such as DE LAS CASAS or LUTHER

voiced ­ de facto ­ racist thoughts during their lifetime, a fact, which is not mentioned ,,all too often". [sic!] (To

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Georg Schilling ­ Against ,,white"-washing shadows of philosophers in ethics lectures/courses

criticised (, also during their time)? Was (and is) the so called ,,Enzyklopädie"35 (

de facto

, in a

[certain] way?) ,,infallible"? Or - to say it clearly ­ are they ,,just" treated (!) as ,,saints" or

,,allmost saints"?36 As people almost beyond from ,,another planet", without37 reach to our

questions, especially

critical (,,kritische"

38

)

,

fact-bound (,,sachliche"

39

) questions

? And: do

,,we" also ,,know" ,,if" there are any40 ,,dark aspects", any ,,sads" concerning their lives, their

writings, their ,,thoughts"?41 May KANT be mentioned as an ,,undisputable (!?) example" of a

,,philosopher", able to serve as a (role) model for others? And: Able to serve as a (role) model

for other philosophers? And: able to serve as a (role) model for other human beings, to be

precise (!): for all (!) human beings, regardless of what ,,skin" they have/had/will have ? Is

KANT really ,,trustworthy"42? Should we not ask more questions43 with respect to KANT (or

e.g. HEGEL)44? Is KANT ­ undisputably (?) ­ the ,,Copernicus [sic!] of philosophy"45?

say it clearly: LUTHER e.g. wrote anti-semitic sentences in his late period of life; DE LAS CASAS e.g.

suggested to ,,use" Afro-americans instead of indigenous people (from America)).

34 With respect to anti-semitic aspects, one could mention the work of SPANN 2006: 62, in which SPANN

points out that KANT, FICHTE and HEGEL had

anti-semitic prejudices

, whereby it is to be mentioned that

SPANN 2006: 62 understands antisemitism as ,,Antisemitismus ist als Fremdenhass die falsch verstandene

Abwehr des Fremden". (It could be asked, if antisemitism does have ­ obligatory? - to mean hatred

[sic!]

against

Jews, and whether it could not mean, at least sometimes (?),- more or less- ,,negative attitude" towards Jews(,

often based on a lack of information about Jews [and non-Jews?]) (?)).

35 As (e.g.) PONGS (1989: 78) puts it: ,,Die Enzyklopädie 1751-72 wird die ,,Bibel [sic!] der Aufklärung"

genannt."

36 When reading for instance VAIHINGER (1920: 1f), who also mentions texts of KANT (and NIETZSCHE),

no one will read any critical word about the existence of racist texts of KANT.

37 Obviously of the opinion that these questions may be (fact-bound, scientifically, politely, but: critically) be

posed e.g. HENTGES in KÜHNL/WEISSBECKER 2000: 25-45.

38 To the aspect of ,,Kritik" as a ,,Korrektiv zum speziell gedachten Status quo" (on the research field of

literature), see e.g. PONGS (1989: 528).

39 I admit that the translation of ,,sachlich" by ,,fact-bound" need not be described as ,,too" satisfactory (!).

40 E.g. Prof Dr Norman BOWIE (1999: 1f), professor for strategic management and philosophy, does not

mention any of the sad, racist aspects of KANT,

de facto

[sic!], at least partially, helping to (sort of) ,,glorify"

KANT (in the field of so called ,,

business ethics

" [sic!]). Is this a serious approach towards the whole (!)

KANT? (Even though Prof Dr BOWIE′s book casts many interesting questions with respect to managerial

questions!)

41 For instance: if you read a book of e.g. Don Luigi GUISANI (2003:1) you will not ­ unfortunately not being

an exception ­ read anything about those (strong) negative aspects of KANT or HEGEL we are to refer to in this

study, even though GUISSANI (2003: 107) ­ among(st) other things - mentions the negative aspects of (ancient)

Roman Law with regard to so called ,,

human rights

" (Menschenrechte); trenchantly, Em Prof Dr hc Wolf

PAUL, to give

one

example among(st)

many

other examples, in his ­ non the less interesting - text ,,Kritische

[sic!]

Rechtsdogmatik und Dogmatikkritik

[sic!]

" (PAUL in KAUFMANN 1971: 53-70), when quoting KANT

with respect to his ­ as PAUL puts it - ,,berühmte Definition" (e.g.: of law), does not mention the ,,dark sides" of

KANT and/or inhowfar KANT did (also) write (and say) things ,,we" are ­ ,,normally" ­ not familiar with.

42 With respect to the importance of ,,trustworthiness" (,,

Glaubwürdigkeit

") e.g. in economics, see also

NOWOTNY/ZAGLER 2009: 569 (with respect tot he ,,

Glaubwürdigkeit

der Wirtschaftspolitik"); furthermore,

I shall ­ among(st) others - thank also pastoral assistant Hans KOUBA at the VIENNA UNIVERSITY OF

ECONOMICS AND BUSINESS ADMINISTRATION for the possibility to discuss questions of the importance

of ,,Vertrauen" (,,trust" in something) in ,,the" economy (reality) in general.

43 When KREUZER (1994: 52) ­ also - wrote ,,[...] Tatsache ist, dass unsere Pädagogik darin besteht, das man

die Kinder mit Antworten [sic!] überhäuft, ohne dass sie Fragen gestellt haben [sic!], und auf die Fragen, die sie

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Georg Schilling ­ Against ,,white"-washing shadows of philosophers in ethics lectures/courses

Furthermore, from a

Jewish

46 perspective, furthermore from a

Jewish-Christian

47

perspective, one could ask: are these aspects of KANT and others not also worth to be

mentioned? Dr. Markus HIMMELBAUER48, for instance, pointed out:

,,Die Annäherung zwischen beiden Gemeinschaften in den letzten vier Jahrzehnten steht

im Schatten einer Jahrhunderte langen Vorgeschichte."49

Dr. Markus HIMMELBAUER also uses the word ,,

Schatten

" (shadow), and this is also a

word we shall draw our attention to. Or, as a

tax consultant

in an important Austrian tax

management company put it:

not only

are the

glads

(in the sense of ,,glad aspects" [of our

company]) of interest to us

but also

the

sads

(in the sense of ,,sad aspects").

This aspect could also be presented with the picture (concept) of a

balance

, the thought of a

balance sheet

:

On the left hand, for instance, we present the glads, on the right hand, for instance, we present

the sads (of a company e.g.) Dr. Markus HIMMELBAUER50 ­ with reference to the

,,Jahrhunderte langen Vorgeschichte"51 then points out:

,,In ihr melden sich eine schwere Last und ein befangenes Langzeitgedächtnis. Dieses

Gedächtnis bewahrt ungezählte Erinnerungen erlittener Schmach, Verfolgung und Ermordung

stellen, hört man nicht" ­ could one not ask, inhowfar this also is ­ generally ­ true with respect to students at

universities (e.g.)? [sic!]

44 When one reads e.g. the doctoral thesis of BIRNBACHER (1937: 1f), one will not find any word e.g. about

the antisemitic aspects of HEGEL (or the nationalist(ic) aspects of FICHTE?), nothwithstanding the fact that

e.g. BIRNBACHER is unfortunately the only one who did not do so.

45 With respect to this description see e.g. (also) BUTLER in KANT (v.ix): ,,[...] Kant has been properly

described as the Copernicus of philosophy. [...]"; furthermore see GADAMER 1992: 288, who (also) states that

,,[...] man ist versucht, seiner eigenen [sc. KANT′s] Darstellung in der Vorrede zur

Kritik der reinen Vernunft

(1781) recht zu geben, wenn er [sc. KANT] seine kritische Transzendentalphilosophie mit der kopernikanischen

Wendung [sic!] vergleicht".

46 E.g. PD Dr Samuel SALZBORN on the HP of the FONDACION MEMORIA DEL HOLOCAUSTA pointed

out that (also) KANT, HEGEL and VOLTAIRE had strong racist aspects in their writings

(http://www.fmh.org.ar/revista/16/elanti.htm, date of retrieval 21.9.2009); concerning the ,,presentation" of Jews

(and so called ,,Wilden") in ,,philosophical" writings of the 18th and 19th century see (especially) HENTGES

1999: 1f

47 Could one not - also - at least raise (!) the question inhowfar KANT treated e.g. MOSES-MENDELSSOHN

(with respect to the end of his life) very correctly and very welcomingly, very warmly, very hartly, also with

some of his words after his death in a speach at a (German) University?

48 HIMMELBAUER in KOORDINIERUNGSAUSSCHUSS FÜR CHRISTLICH-JÜDISCHE ZUSAM-

MENARBEIT 2009: 6.

49 HIMMELBAUER in KOORDINIERUNGSAUSSCHUSS FÜR CHRISTLICH-JÜDISCHE ZUSAM-

MENARBEIT 2009: 6.

50 HIMMELBAUER in KOORDINIERUNGSAUSSCHUSS FÜR CHRISTLICH-JÜDISCHE ZUSAM-

MENARBEIT 2009: 6.

51 HIMMELBAUER in KOORDINIERUNGSAUSSCHUSS FÜR CHRISTLICH-JÜDISCHE ZUSAM-

MENARBEIT 2009: 6.

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Georg Schilling ­ Against ,,white"-washing shadows of philosophers in ethics lectures/courses

und eines missglückten Verhältnisses. Es hält Gegenmodelle zu einem offenen Gespräch

bereit. Tatsächlich sind es oft dies aus einem negativ bestimmten Gedächtnis aufbrechenden

Empfindungen, die das jüdisch-christliche Verhältnis heute mitbestimmen. Die aktuellen

Belastungen in diesem Verhältnis belegen dies."52

One philosopher, Prof Dr Branko KLUN from Laibach (Slovenia) also spoke in Vienna about

the Jewish thinker LEVINAS and his philosophy. E.g. GRABNER-HAIDER/WEINKE 2004:

185 state (also) about LEVINAS:

,,[...] Biographisch hat seine von der Ethik [sic!] bestimmte Philosophie ihr Fundament in der

Shoa, durch die seine jüdische Familie und er selbst Unmenschliches ertragen mussten."53

LEVINAS will also be ­ in a certain, critical manner ­ be our guide on others, the way

,,others" are presented. LEVINAS could probably also be regarded as a practical thinker.

Insofar, it it is also worth to mention him here in this context.

2.2

Frank STERN, ,,PINK", ,,Advanced Chemistry"?

Prof Dr Frank STERN54, an important, but ­ unfortunately - not all too often mentioned

professor of history and so called ,,cultural studies"55, also interested in film56 making, is a

man who also spoke about the importance of videos, artificial products, or music, in the

historical field(s) of research. STERN57 once also spoke about (and presented) a video of the

pop artist ,,PINK" at University (title: ,,Dear Mr President").

52HIMMELBAUER in KOORDINIERUNGSAUSSCHUSS FÜR CHRISTLICH-JÜDISCHE ZUSAMMEN-

ARBEIT 2009: 6.

53 GRABNER-HAIDER/WEINKE 2004: 185.

54 See e.g. the HP of the PROJEKTGRUPPE CULTURAL STUDIES: Die Projektgruppe Kulturwissenschaften

/ Cultural Studies, (http://www.univie.ac.at/culturalstudies/ag/portraits.htm, date of retrieval 4.9.2009).

55 See e.g. the HP of the PROJEKTGRUPPE CULTURAL STUDIES: Die Projektgruppe Kulturwissenschaften

/ Cultural Studies, (http://www.univie.ac.at/culturalstudies/ag/portraits.htm, date of retrieval 4.9.2009).

56 See e.g. BOKOR on the HP of the UNIVERSITY OF VIENNA (http://www.dieuniversitaet-

online.at/personalia/beitrag/news/frank-stern-zeitgeschichte-und-film/304/neste/5.html , ,,Frank Stern: Zeitge-

schichte und Film", date of retrieval 4.9.2009).

57 See e.g. the HP of the PROJEKTGRUPPE CULTURAL STUDIES: Die Projektgruppe Kulturwissenschaften

/ Cultural Studies, (http://www.univie.ac.at/culturalstudies/ag/portraits.htm, date of retrieval 4.9.2009).

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Georg Schilling ­ Against ,,white"-washing shadows of philosophers in ethics lectures/courses

When it comes to the musical implications with respect to KANT, it is worth to be mentioned

that the (quite famous) hiphop band ,,Advanced Chemistry" also performed a song, in which

there was to be found a line of words as follows:

,,[...]Ich hasse Hesse, bräuchte Brecht, und kenne [sic!] Kant [...]"

The question may be posed ­ with respect to texts probably unknown to many people (even

some (?) philosophers !?) ­ inhowfar the men of the hiphop boy group did (and do?) in fact

know what KANT (also) stood (and stands) for; let alone the question what ,,Ich kenne Kant

[sic!]" should actually, seriously (!) should mean:

When does one (really!) ,,know" a person?

Did even KANT ,,know" (arg ,,kennen") himself? [sic!]

Thus, these questions could also lead us to another one:

inhowfar did not only Immanuel KANT but also we read texts critical? Or is it ­ probably far

too often? ­ not the sound [sic!] of words we regard (!) as being ,,good", ,,correct", ,,smart"?

[sic!]

2.3

Prof Dr Frank STERN, KANT, and Orhan Küçükyilmaz?

Orhan Küçükyilmaz58 wrote a text as follows (also about Immanuel KANT):

,,Ich kenne Kant

doch kannte Kant Clark Kent

und wenn er ihn kennt

kennt er ihn als Clark

oder als Superman

doch dann

Kennt Superman aka Clark Kent Kant

und

kennt er ihn als Kent

ja wenn ihr dann

Kent kennt

und

Kant kanntet

ist die Kante

dann

58 KÜCÜKYILMAZ on LISAS.DE (http://lisas.de/~hakan/file/trash_reden.pdf , ,,trash reden", date of retrieval

4.9.2009).

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Georg Schilling ­ Against ,,white"-washing shadows of philosophers in ethics lectures/courses

das was Kent kannte

oder konnte Clark Kent Kant

nicht kennen

weil er eine Comicfigur ist???

und wer kennt mich Kant oder Kent???

oder keiner

und wie hieß eigentlich

Kant mit Vornamen

Kennt ihr den???

keiner

richtig Immanuel

und ihr wollt

trash reden"59

Again, we may ask:

Does Orhan Küçükyilmaz really ,,know" (arg ,,kennen") KANT? Or is it just a ,,pun" on

words, a good sounding ,,combination" of words?

The words ,,trash [sic!] reden" might lead us into this suggestion.

2.4

,,Tenor(s)" of the study

In the following, we are to start with DE LAS CASAS, then Juan LATINO and furthermore

Anton Wilhelm HUME. After this, David HUME and the way of presenting HUME in

(important) texts are to be discussed. Then we give quotations of (rarely known) texts of

KANT of the year 1764 (KIRCHMANN: 1766)60, in which KANT refers to HUME. These

texts will show us aspects of KANT which are rarely mentioned, and in case they are

mentioned are not all to often mentioned in a certain ,,glossing over"-,,manner". After also

asking questions with respect to this text of KANT, we focus on some (often rather important)

authors, especially authors who teach at universities, with a special emphasis on Vienna61,

especially Viennese universities, such as the University of Vienna, especially texts presented

59 KÜCÜKYILMAZ on LISAS.DE (http://lisas.de/~hakan/file/trash_reden.pdf , ,,trash reden", date of retrieval

4.9.2009).

60 It shall be stated that KANT also wrote other texts about ­ what he called ­ ,,verschieden Racen der

Menschen" (,,different races of human beings"), such as the text ,,Von den verschiedenen Racen der Menschen"

anno 1775 (KANT in KIRCHMANN 1873: 85-107), or the text ,,Bestimmung des Begriffs einer Menschenrace"

anno 1785 (KANT in KIRCHMANN 1873: 123-142).

61 It could be mentioned that it was in the town of Vienna where Houston Stewart CHAMBERLAIN wrote his

book ,,Die Grundlagen des 19. Jahrhunderts", which became a ,,standard" work of

racial

and

ideological

antisemitsm

in Germany, and in which ­ as HAMANN (1996: 288) wrote ­ he demanded a ,,natural" selection

according to darwinist(ic) ,,principles" (arg ,,Auch er forderte eine ,,Zuchtwahl" nach darwinistischen

Grundsätzen: [...]").

15

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