Norman Sieroka: Philosophie der Zeit: Grundlagen und Perspektiven, Verlag C.H.Beck, 2018

Philosophie der Zeit: Grundlagen und Perspektiven Book Cover Philosophie der Zeit: Grundlagen und Perspektiven
C.H.Beck Wissen
Norman Sieroka
Verlag C.H.Beck
Paperback 9,95 €

Jean-Yves Lacoste: The Appearing of God, Oxford University Press, 2018

The Appearing of God Book Cover The Appearing of God
Jean-Yves Lacoste. Translated by Oliver O'Donovan
Oxford University Press
Hardback £50.00

Anthony J. Steinbock: It’s Not About the Gift: From Givenness to Loving

It’s Not About the Gift: From Givenness to Loving Book Cover It’s Not About the Gift: From Givenness to Loving
Anthony J. Steinbock
Rowman & Littlefield International
Paperback $29.95

Reviewed by: Simon Thornton (University of California, Santa Barbara)

In his provocative text, Given Time: I. Counterfeit Money, Jacques Derrida exposes what he takes to be an aporia in the concept of the gift. Firstly, he notes that exchange is indispensable to our prephilosophical concept of the gift. The concept of the gift entails that ‘“some ‘one’” (A) intends-to-give B to C, some “one” intends to give or gives “something” to “someone other”’ (Derrida 1992, 11). Secondly, however, he suggests that a defining feature constitutive of our concept of the gift is that it be aneconomic, i.e., that it breaks with the economic cycle of exchange: A gift is given freely or gratuitously, without calculation or considerations of reciprocity; ‘for there to be a gift, there must be no reciprocity, return, exchange, countergift or debt’ (Ibid., 11). For Derrida, these two features of our prephilosophical concept of the gift stand in tension: Insofar as a gift is exchanged – that is, intended and received as such in an instance of gift-giving – it becomes entangled within an economy of exchange which annuls the gratuitousness of the gift. As Derrida has it, this is because the recipient of a gift always gives back – even if only with symbolic gestures, such as thanks. Similarly, the gift-giver is apt to ‘pay himself with a symbolic recognition, to praise himself, to approve of himself, to gratify himself, to congratulate himself, to give back to himself symbolically the value of what he thinks he has given or what he is preparing to give’ (Ibid., 13). So, on Derrida’s estimation you can have either the gratuitiousness of the gift, without the exchange, or the exchange without the gratuitousness of the gift, but not both, where this makes the ‘pure’ gift – that is, an instance of the gift that properly fulfils its concept – aporetic or impossible.

This putative aporia has animated much debate in the so-called ‘theological turn’ in French phenomenology, notably in the work of Jean-Luc Marion, but also in the work of Anglo-American commentators such as John Caputo, John Milbank and others. As Steinbock notes, Jean-Luc Marion, who has spent much of his career developing a phenomenological reduction to givenness, undertakes to overcome Derrida’s aporia by ‘leav[ing] the “natural attitude” (Derrida) and mov[ing] to a phenomenological perspective (Marion). Accordingly, bracketing the empirical transcendencies (or reality or being) of the givee, the giver, and the gift,’ where ‘in principle, [these] analyses should entail the phenomenological reduction of transcendence to my lived experience of the givee, the giver, and the gift to show the gift without reciprocity and exchange’ (Steinbock 2018, 109).

Evidently, in their discussions neither Derrida nor Marion are primarily concerned with the concrete practice of gift-giving: for Marion, the theme of the gift encompasses fundamental features of Christian faith, such as revelation. And, more generally, as Steinbock puts it, philosophically, Derrida’s and Marion’s work encompasses a ‘broad swath of the phenomenological tradition, which [Derrida, Marion and others] presuppose, and the pervasive concept of givenness,’ adding that ‘in particular, they retrieve Heidegger’s thoughts on the “Event,” the “It gives” or Ereignis, and Husserl’s phenomenological reduction to “givenness”’ (Ibid., x).

In It’s Not About the Gift, Steinbock canvasses the claim that these ‘discussions of the gift are really not about the gift, or should not be mistaken to be about the gift,’ arguing that ‘the gift is not the point because the gift only becomes the gift in the context of interpersonal loving’ (Ibid.). Prima facie, Steinbock’s intervention here promises to be refreshing and illuminating – not least because, arguably, the French debate surrounding the gift often runs together themes from theology, anthropology and phenomenology that are not obviously connected, so that it becomes difficult to parse what is actually at issue. Steinbock’s strategy in the book is to critically appraise some of the key arguments by major thinkers associated with the debate surrounding the gift, before providing what he considers to be the enabling condition for gift-giving – namely, interpersonal love – where this putatively overcomes Derrida’s aporia by reframing the concept of the gift, while also avoiding the difficulties Steinbock sees in the philosophies of Marion and others.

Steinbock begins in the first chapter in a resolutely phenomenological register by attempting to clarify the ‘belief-structure’ of surprise, where Steinbock appears to take surprise to be a central feature of gift-exchange that is often simply assumed and has, thus, not been subject to any kind of rigorous phenomenological analysis. Although Steinbock does not make the connection explicit, considering the belief-structure of surprise makes sense in relation to Derrida’s aporia: For Derrida, the pure gift ‘must interrupt all economy, all exchange. To be a gift, it must escape all motivation and all intention, all anticipation, all “present” and all fulfilment; to be “gift” in its pure essential sense as gift, it must be able to arise unprovoked, unbidden, unannounced, unreceived, unattended’ (Ibid.,105). Viewed in this way, the element of surprise may become all important, since, as Steinbock suggests, ‘it is commonly held that surprise is simply a rupture of what is expected’ (Ibid., 2).

In the first part of the chapter, Steinbock compares surprise with other related phenomena such as wonder, shock and startle, arguing that what distinguishes surprise is that it involves ‘an overall reconstitution or reconfiguration of sense where the event in question is concerned’ (Steinbock 5). More specifically, Steinbock characterises this reconstitution of sense in terms of coming to believe in and accept that which was previously unbelievable in an experience of being caught off guard. While shock and being startled both involve the experience of being caught off guard, neither of them, in Steinbock’s view, involve the kind of acceptance he wants to associate with surprise. A second feature Steinbock appeals to in distinguishing surprise is that it re-focuses attention on the reconstituted or reconfigured reality: surprise ‘throws me back on the experience…I can examine it further, I can become curious’ (Ibid., 11). Finally, Steinbock categorises surprise as an emotion, arguing that ‘It is an emotion in part because of the creative way in which we receive the situation in feeling through which we are moved’ (Ibid., 14).

In the second part of the chapter, Steinbock goes on to consider surprise in relation to what he calls ‘diremptive experience,’ namely, ‘an experience in which I am given to myself as in tension with a basic sense of myself as before another or others’ (Ibid., 16). That is to say, a diremptive experience is one that calls into question my sense of self. And, linking surprise understood as a kind of diremptive experience back to the notion of the gift, Steinbock suggests that surprise, by calling my sense of self into question, reveals to me that I am ‘not self-grounding’ (Ibid., 18), where this diremptive experience gives rise to a sense of humility and openness proper to the receiving of gifts.

There is much that is thought-provoking in this chapter – perhaps too much: While Steinbock makes some persuasive and insightful claims concerning the belief-structure of surprise and its relevance to our understanding of the gift, other claims made in the chapter would have benefitted from further discussion. In particular, the transition from the discussion of the belief-structure of surprise to considerations concerning diremptive experiences and humility seemed awfully quick: Steinbock switches the focus of the discussion from the belief-structure of surprise to the calling into question of the self in a way that is somewhat disorientating.

In the second chapter, Steinbock changes pace, moving from phenomenological investigations into the structure of the gift to considerations of the work of thinkers in the phenomenological tradition who have taken up the issue of the gift. Specifically, in this chapter, Steinbock deals with Heidegger. In the context of phenomenological debates concerning the gift, Steinbock’s consideration of Heidegger should come as no surprise: After all, the later Heidegger’s considerations of the es gibt (it gives) in works such as On Time and Being (1969) provide important context for understanding Derrida’s and Marion’s later discussions. What is perhaps more surprising, however, is Steinbock’s starting point in the chapter: Rather than focusing initially on texts such as On Time and Being, he begins with a discussion of Heidegger’s notion of ‘machination,’ including Heidegger’s anti-semitic claim that machination is an archetypally Jewish attribute. Here, Steinbock enters the fray of ongoing debates surrounding Heidegger’s links to Nazism, debates that have been renewed in light of the recent publication of Heidegger’s incriminating Black Notebooks. On this issue, Steinbock provides what seems to me to be a rather hedged justification for continuing to take Heidegger seriously, suggesting only that ‘we can…maintain that it is not only too easy, but both ingenuous and misleading for us to point the finger at Heidegger while supposing that we are somehow absolved from or not complicit in the general problem of evil’ (Ibid., 28). I would suggest that this attitude would fail to appease many critics!

Turning to the substantive content of the chapter, Steinbock highlights a fundamental problem that animated much of Heidegger’s later work. Namely, that today the world is technologically ‘enframed:’

Machination was expressed in the war as technological prowess, power and the will to calculate; it had further implications for reducing the earth to a resource under quantitative measure, bringing all beings under our dominion as controllable and at our disposition, as well as reducing human beings to the status of beings deprived of decisive resoluteness. (Ibid., 31)

In a word, Heidegger thought that advanced technological society was in many important respects greatly impoverished. But rather that claiming that this impoverishment arose principally as a result of socio-economic factors, Heidegger frames it in terms of a metaphysical problem; a problem to do with our understanding of Being. And his task, then, is to provide a way for us to overcome our problematic understanding of Being and to forge a new beginning.

It is in this context, Steinbock continues, that Heidegger’s concern with the gift comes to the fore. In Steinbock’s summary,

Heidegger notes that from the very beginning of Western thinking, Being and Time are thought, but not the “Es gibt” that gives the gifts of Being and Time. How is it that we have missed the Es gibt? It is because, according to Heidegger, the Es gibt, the It gives, withdraws in favour of the gifts that It gives. This retreat opens the space for the gifts to be thought misleadingly and exclusively as Being with regard to beings, conceptualizing Being as the ground of beings, as Time with regard to the present. (Ibid., 34-5)

That is to say, for Heidegger, what is central for his project of ‘overcoming the metaphysics of presence’ is a thinking that thinks the It gives that in the first instance grants being (and time) while withdrawing from it.

After reprising Heidegger’s philosophical position in this regard, Steinbock then makes some critical observations. In particular, Steinbock wants to challenge Heidegger’s claim that the It gives withdraws as it grants being by instead claiming that ‘giving accompanies its givenness in and as gifts’ (Ibid., 40). While I have to admit that Steinbock’s critical observations here are rather difficult to follow (admittedly, perhaps owing in the most part to the difficulty of parsing Heidegger’s later writing), his conclusion is clear enough:

What is called for when confronting the stranglehold of calculating managerial technologies or machination is not a novel paganism of thinking, but a rehabilitation, a reclamation of the emotional sphere of human persons, and in particular, the interpersonal emotions, which give us novel ways of freedom, critique, normativity, and specifically, a deeper sense of person. (Ibid., 46-7)

In essence, then, Steinbock appears to appreciate Heidegger’s worries concerning ‘machination’ and technological enframing, albeit in a qualified way. But instead of turning to a kind of pious thinking that attempts to think the It gives, Steinbock proposes that we focus on the kind of affective interpersonal relations – such as loving – that ‘machination’ tends to occlude.

In Chapter 3, Steinbock then turns to a figure who, amongst the figures considered in the book, is perhaps the least well known in Anglo-American philosophy: The Christian phenomenologist Michel Henry. This move, in a certain way, might seem to make sense: The previous chapter motivated a reframing of the gift from Heideggerian paganism to thinking of the gift within the context of love, where refocusing on Christian themes such as agape, as considered in Henry’s work I am the Truth, seems to be a logical step. Yet, for the bulk of this chapter Steinbock focuses on the issue of forgetfulness and the task of overcoming forgetfulness as it arises in Henry’s sprawling doctoral dissertation, The Essence of Manifestation, only touching on I am the Truth in the concluding part of the chapter.

Praise must be given to Steinbock here for rendering intelligible the formidably abstract and difficult work of Henry. Indeed, one of the best features of this chapter consists in its provision of a clarifying precis of some of the central themes of Henry’s work. This is not the place to attempt to reprise Henry’s philosophy or even Steinbock’s precis: It suffices to say that the central dynamic underlying Steinbock’s discussion of Henry begins with the claim that ‘As transcendence…I am simply given to myself, [I] receive the gift of myself to myself as a projection beyond myself’ (Ibid., 56). But, Steinbock continues, for the most part, through various mechanisms of forgetfulness, this structure of self-givenness is covered over and occluded.

In order to combat and overcome this forgetfulness, Henry promotes a form of ‘doing’ which Steinbock describes as ‘the work of mercy…as forgetfulness of the ego and bearing absolute Life as its presupposition; in doing, it is no longer me who acts, but God, or the Archi-Son of God, who acts in me’ (Ibid., 70). In a way, then, despite the phenomenological sophistication of Henry’s position, he in fact advocates a fairly well trodden path in Christian thinking; one which emphasizes a move from self-centredness and egoism, forgetful of one’s createdness, to an openness and humility in which the self relates to itself as the created being that, for Henry, it is. And Steinbock’s overall assessment of Henry’s work seems to be one that broadly appreciates the basic Christian dynamic motivating his phenomenological enterprise, while being critical of some of the details of Henry’s phenomenological procedure, concluding that Henry doesn’t really move us much beyond the Heideggerian conception of the It Gives.

In Chapter 4, Steinbock turns to the work of Jean-Luc Marion. As I mentioned above, Marion is perhaps the foremost phenomenologist working on issues surrounding the gift, and he has written many works that take the concept of the gift as a central theme. Steinbock’s way in to Marion’s work is through a critical appraisal of Marion’s conception of the poor phenomenon. The poor phenomenon comes in different valences – such as the common phenomenon; the humble phenomenon and the denigrated phenomenon – and, paradigmatically, it stands in contrast to the saturated phenomenon, namely, a phenomenon ‘marked by an excess of intuition (i.e., givenness) over the subjective intention of meaning-giving’ (Steinbock 86): The saturated phenomenon is associated with ‘revelation,’ whereas the poor phenomenon is delimited by representational intentionality. The question Steinbock poses in relation to Marion’s taxonomy of phenomena is whether the difference between the saturated phenomenon and the poor phenomenon is one of kind or one of degree: Can some poor phenomena open up a kind of ‘vertical’ experience that is typically associated with the revelatory character of saturated phenomena, or is such ‘verticality’ the preserve of saturated phenomena alone? Steinbock argues that for Marion the latter is the case, whereas Steinbock himself wants to propose the former.

In this connection, Steinbock recounts the following parable from St. Teresa: ‘When some of her novices were getting disturbed at being drawn away from contemplative prayer to undertake putative menial, mundane tasks, St. Teresa offers the following instruction: “Know that if it is in the kitchen, the Lord walks among the pots and pans helping you both interiorly and exteriorly”’ (Ibid., 94). Steinbock avers that ‘“pots and pans” are not simply what Marion calls saturated phenomena. Nor are they “poor” or “common” phenomena…[t]he pots and pans give themselves in “the epiphany of the everyday”…’ (Ibid., 94). In other words, in contrast to Marion’s conception of poor phenomena as phenomena whose givenness is mundane and restricted (at least in comparison with saturated phenomena), Steinbock proposes that some seemingly poor phenomena can in fact have a ‘vertical’ or revelatory dimension – equal to that of the saturated phenomena – when taken in the spirit of poverty, as is exemplified in St. Teresa’s parable. Thus, as Steinbock concludes, ‘if we are to speak of poverty at all, then it should be in the way the mystics use the term, namely, the poverty of spirit as an opening to the opening, or more personally, the vertical delimitation accomplished through loving’ (Ibid., 101).

Here, again, Steinbock’s critical appraisal aims in a direction that takes ‘loving’ to be central to the meaning of the gift rather than something about the character of the gift itself, where in this case he has in mind a kind of mystical poverty of spirit that can relate to seemingly mundane phenomena in such a way that reveals their character as gifts. Steinbock’s reversal of the meaning of the poor phenomena in this chapter is enlightening, and surely goes some way to motivating his ultimate claim in the book; namely, that the gift takes on its gift-character not thanks to any qualities inherent in the gift itself, but thanks to the context of loving in which the gift emerges.

Steinbock begins the final chapter by returning to Derrida, reprising Derrida’s deconstruction of the gift that I highlighted at the beginning of the review, while also considering Marion’s response to Derrida. Interestingly, in this discussion Steinbock notes that Marion in fact comes close to his own thesis concerning the relation between the gift and love, when, in God without Being, Marion places ‘emphasis on loving as agape or divine giving – which gives (itself) – in which God does not fall within the realm of Being, but comes to us in and as “gift”’ (Ibid., 108). However, Steinbock nonetheless marks a distinction between Marion’s approach to the gift and love and his own by insisting that, in contrast to Marion’s resolutely theological account, Steinbock’s conception of gift-giving has ‘an interpersonal significance from the very start’ (Ibid., 112). What seems to be at stake for Steinbock here is the relative concreteness of his account of gift-giving – as emerging in contexts of interpersonal relations – in relation to the admittedly rather abstract configurations provided by Heidegger, Henry and Marion.

In making his case, Steinbock turns to the work of Maimonides. In particular, Steinbock draws on Maimonides’s ‘unique laws of tzedakah (charity, gift-giving, but also “righteousness” and “justice”)’ (Ibid., 112). In addition to its focus on concrete interpersonal relations, what attracts Steinbock to Maimonides’s tzedakah is the fact that it admits of degrees of gift-giving, where this kind of subtlety is apparently absent from the work of the figures he has been considering up to now: For Derrida and others, focus has been on the pure gift, which places rather high success conditions on the appearance of the gift. Steinbock, by contrast, drawing on the work of Maimonides, suggests that the gift can appear across different contexts, some of which are less than ideal and yield something ‘less’ than a ‘pure’ gift, but which is nonetheless a gift.

Steinbock’s Maimonides-inspired taxonomy of gifts is as follows:

(1) those that conform to the economy of the gift, (2) those that are expressive of the bracketing of the gift, and (3) a style of gift-giving that goes beyond each of the former and is expressive of the dynamic of loving, issuing from what we could call the interpersonal nexus of beloveds. (Ibid., 114)

Importantly, for Steinbock, these ‘styles’ of gift-giving are united by their common ‘interpersonal connection’ which aims at the ‘liberation’ of the other – the givee – from ‘material and/or spiritual restrictions’ (Ibid.). More specifically, Steinbock canvasses Maimonides’s conception of the greatest kind of giving – the giving that issues from the ‘interpersonal nexus of beloveds’ – as a possible alternative to conceptions of the gift considered so far. On Steinbock’s Maimonides-inspired conception, the gift emerges within the context of a ‘partnership with others, supporting them by endowing them with a gift or loan or finding employment for this person to strengthen him until he needs no longer to be dependent upon others’ (Ibid., 122). What is essential to this conception of the gift is not its conceptual ‘purity’ – it is not focused on the gift itself – but rather the ‘interpersonal relation that is oriented towards the liberation of other persons’ (Ibid., 123).

In the book’s conclusion, Steinbock summarizes how he sees his reconfiguration of the gift as responding to Derrida’s aporia: for Steinbock, worries concerning narcissistic reappropriations of the gift are overcome as soon as one reconfigures the gift as something that emerges within the context of interpersonal loving. Love, for Steinbock, precludes narcissistic reappropriation and initiates a kind of interpersonal relation – a relation with ‘verticality,’ as Steinbock puts it – in which it is in no way aporetic to think of gift-giving, in the best sense of the term. In addition, by associating the love-relation with ‘verticality,’ Steinbock also canvasses his conception of gift-giving as a way of responding to the technologically enframed machination highlighted by Heidegger: It is through interpersonal loving, and, thus, gift-giving in the best sense of the world, that machination can be overcome.

Whilst there is something deeply attractive about Steinbock’s position on these issues, I have some critical comments. The first concerns whether his reconfiguration of the gift in terms of interpersonal loving does in fact overcome Derrida’s aporia. It seems to me that whether one takes Steinbock’s intervention to be successful in this regard depends on how pervasive one takes our narcissism to be. John Caputo has observed that, for Derrida

…there are many narcissisms, various degrees of narcissism, the best of which are hospitable and welcome the other. There is always a movement of narcissism in any gift and, indeed, “without a movement of narcissistic reappropriation, the relation to the other would be absolutely destroyed.” Even love, the affirmation of the other, would be impossible without the trace of narcissism. When I love the good of the other, this is the good I love. In the most hospitable, open-ended narcissism, the good I seek for myself is the good of the other. (Caputo 1997, 172)

It, thus, seems that from a Derridean perspective, Steinbock’s reconfiguration of the gift would not overcome the aporia of the gift, but merely reconstitute it at a different level: Steinbock, insofar as he takes Derrida’s aporia seriously, appears to maintain that it can be overcome by turning to the love-relation as an enabling condition of the gift. But Derrideans would likely object to this move by claiming that narcissism affects the love-relation too: Indeed, Derrideans would likely home in on Steinbock’s use of Maimonides’s tzedakah in support of their view: While, admittedly, Steinbock’s reading of Maimonides should be taken in the spirit of interpretive reconstruction, it nonetheless remains the case that the taxonomy of gift-giving provided in the tzedakah is decidedly economic. Even the ‘greatest kind of giving’ is spoken about in terms of business and loans, and seems quite alien to the kind of gratuitousness Derrida associates with the concept of the gift. Arguably, then, Steinbock’s reconfiguration of the gift might look – to Derrideans – to simply gloss over the problem of the gift’s gratuity, rather than overcome it.

Of course, Steinbock might respond to this, arguing that the whole animus behind the book consists in an attempt to reject the framing of debates concerning the gift provided by Derrida and others. Yet, on this point, I wonder whether Steinbock’s project is somewhat derailed by the attention he gives to the details of the debate spawned by Derrida concerning the gift throughout the book: As I mentioned at the beginning of this review, there is something frustrating in the way that Derrida, Marion and others take up the issue of the gift, where, in their discussions, they often elide many different issues from the domains of theology, anthropology and phenomenology. I had hoped on the basis of its title that Steinbock’s work was finally going to call time on the tendentious aspects of this debate and clear the air a little. But in fact he seemed to sometimes get sucked in and bogged down by issues raised by Heidegger, Derrida and others that do not obviously have any bearing on his thesis, where I feel this diluted the polemical impact of the book as a whole.

Nonetheless, in It’s Not About the Gift, Steinbock achieves two things well: The first is that he provides an illuminating critical appraisal of the debate concerning the gift as it has emerged in the phenomenological tradition. Secondly, he provides an interesting and compelling alternative to the conception of the presented in that tradition, while drawing on resources from phenomenology. I take it that this intervention constitutes one part of a broader project that Steinbock is undertaking, and should be read alongside his works Moral Emotions, Phenomenology and Mysticism as well as his forthcoming work. And, despite the fact that the book under review leaves some issues unresolved, it seems to me that Steinbock’s overall project is going in an interesting and illuminating direction.


Caputo, J. 1997. The Prayers and Tears of Jacques Derrida: Religion without Religion. Bloomington and Indianapolis: Indiana University Press.

Derrida, J. 1992. Given Time: I. Counterfeit Money, trans. P. Kamuf. Chicago and London: The University of Chicago Press.

Steinbock, A.J. 2018. It’s Not About the Gift: From Givenness to Loving. London and New York: Rowman and Littlefield.

Michael Marder: Heidegger: Phenomenology, Ecology, Politics, University of Minnesota Press, 2018

Heidegger: Phenomenology, Ecology, Politics Book Cover Heidegger: Phenomenology, Ecology, Politics
Michael Marder
University of Minnesota Press
Paperback $25.00

Marc Richir: Phénomènes, temps et êtres / Phénoménologie et institution symbolique, Millon, 2018

Phénomènes, temps et êtres / Phénoménologie et institution symbolique Book Cover Phénomènes, temps et êtres / Phénoménologie et institution symbolique
Marc Richir
Editions Jérôme Millon
Paperback 35,00 €

Markus Weidler: Heidegger’s Style: On Philosophical Anthropology and Aesthetics, Bloomsbury, 2019

Heidegger's Style: On Philosophical Anthropology and Aesthetics Book Cover Heidegger's Style: On Philosophical Anthropology and Aesthetics
Markus Weidler
Hardback £76.50

Jacques Derrida: Geschlecht III: Sexe, race, nation, humanité, Seuil, 2018

Geschlecht III: Sexe, race, nation, humanité Book Cover Geschlecht III: Sexe, race, nation, humanité
Jacques Derrida:
Paperback 19.00 €

Giampiero Arciero, Guido Bondolfi, Viridiana Mazzola: The Foundations of Phenomenological Psychotherapy, Springer, 2018

The Foundations of Phenomenological Psychotherapy Book Cover The Foundations of Phenomenological Psychotherapy
Giampiero Arciero, Guido Bondolfi, Viridiana Mazzola
Softcover 117,69 €
XXII, 343

Sebastian Luft: The Space of Culture: Towards a Neo-Kantian Philosophy of Culture (Cohen, Natorp, and Cassirer)

The Space of Culture: Towards a Neo-Kantian Philosophy of Culture (Cohen, Natorp, and Cassirer) Book Cover The Space of Culture: Towards a Neo-Kantian Philosophy of Culture (Cohen, Natorp, and Cassirer)
Sebastian Luft
Oxford University Press
Hardback £55.00

Reviewed by: Tobias Endres (Technical University of Berlin)

For over a decade, Sebastian Luft has contributed to important research on the philosophy of Ernst Cassirer and is currently playing a crucial role in bridging recent Cassirer scholarship beyond the Analytic-Continental-Divide. His new book, based on his earlier habilitation thesis, The Space of Culture is a comprehensive study of the so-called Marburg School of Neo-Kantianism; it follows both historical and systematical intentions with respect to elucidating current philosophical scholars’ views on the ambitions of this school’s general idea of a philosophy of culture and connects this idea to contemporary research. The self-declared center and peak of the book relates to the philosophy of Ernst Cassirer, the last and, in Luft’s opinion as well as many others, most important representative of the Marburg School. Luft’s goal, hence, alongside others, should be seen as an important step to push forward the so called “Cassirer-renaissance”, a project that has been taken on by Donald Philipp Verene and his student John Michael Krois in the late seventies and carried out by many[i] as an international and collective endeavour that has not lost momentum since.

Against this background, I will address two main questions in Luft’s book: (1) does it succeed in justifying the validity of the idea of a “space of culture”, and (2) does it succeed in contrasting this idea to Sellars’ idea of a “space of reasons” and hence to show the current relevance of such a philosophy of culture?

The book is divided into six chapters: an introduction, a chapter about Hermann Cohen, one about Paul Natorp, one about Ernst Cassirer, one dedicated to metaphilosophical discussions and a conclusion. The overall split into two parts, the first containing the introduction plus the chapters about Cohen and Natorp presenting the basic position of the Marburg School, the second containing an analysis of Cassirer’s philosophy and its actuality, makes it formally clear that Luft’s overall aim is to defend Cassirer’s transcendental philosophy starting from his teachers’ transformation of Kant’s philosophy into a philosophy of culture. Because of the strong identity of form and content in the conception of Luft’s book and the many, sometimes surprising, and always original side remarks in the discussion, I will comment chapter by chapter and sometimes go into significant detail where it often seems, at first sight, not obviously necessary.

The introduction already sets out everything that Luft wants to show in a systematic respect: first, to demonstrate that a philosophy of culture is a meaningful and “valid project” (p. 1), and second, to show that it has been “carried out most successfully by Ernst Cassirer” (ibid.). Though the emphasis lies on those systematic aspects, they cannot be defended apart from a genealogical approach concerning the Marburg School itself as well as its reception. Following the self-image of this school as seen by its founders Cohen and Natorp, and the expectation they obviously had towards their most promising student Cassirer, there might follow a simple equation that would identify Cassirer right away with Marburg, and hence with Neo-Kantianism. On the contrary, reading Cassirer nowadays and noting the divide between research on Neo-Kantianism on the one hand, and Cassirer scholarship on the other, it seems that “one cannot but conclude that Cassirer is not (or no longer) a Neo-Kantian or a member of the Marburg School” (p. 18). Luft challenges both views that Cassirer simply is a Neo-Kantian or is no longer a Neo-Kantian by pointing out an important desideratum: there exists no study that places Cassirer legitimately within the common core project of Neo-Kantianism, which is the project of a philosophy of culture. The originality of Luft’s study lies exactly in this approach, showing that “the Marburg School can neither be adequately appreciated without Cassirer; nor can Cassirer be fully understood in his intentions, without viewing him as deeply rooted in the Marburg School” (p. 19). Anticipating the result, I, already here, at this early juncture would like to state that Luft succeeds in defending this thesis. Nevertheless, I will focus on some problematic claims within Luft’s line of argumentation that finally should lead to his view. According to Luft, “culture” is the neo-kantian “operative term” (p. 3) of the project of a philosophy of culture that “has reflected on the path from Kant to Hegel and takes the best of both, while having undergone the transition from Kant to German Idealism to Positivism” (ibid.). Though it seems plausible to establish a connection between Positivism and Cohen’s alleged scientism, one would ask how a position, informed by Hegel and the thought of German Idealism, could possibly come up with such a scientistic reading of Kant’s Critique as presented by Cohen? Luft answers twofoldly by (1) reading Kant through the eyes of Sellars and by (2) connecting the methodology of Neo-Kantianism to Kant and to Hegel. Inhabiting a space of culture, hence, for Luft means that by reflecting on the space of reasons, i.e. the project of a Critique of Pure Reason, we become essentially both citizens and rulers of this space. Whilst this idea might be in line with Kantian orthodoxy, one might still object that Sellars hardly stays within this conception of two realms as he is inclined to naturalism and the primacy of the “scientific image of man”.[ii] Against this, the claim that an extension of the space of reasons to a space of culture is motivated by Hegel’s introduction of objective spirit, just without the idea of absolute spirit, is rather adequate, though Cassirer’s metaphysics of the symbolic forms can again give rise to the idea of philosophy as absolute spirit.[iii] Regardless of these details, it is nonetheless correct to connect Hegel’s idea of objective spirit to the method of Neo-Kantianism, to the analytic method taken from Kant’s Prolegomena: to subject culture to critique means to first describe culture as it is and then to regressively analyse the normativity of each cultural form that had been found and thus to extent the space of reasons to a space of culture. With this strategy one should escape the stranglehold of either defining culture a priori (as e.g. philosophy, hence as “high culture”), an objection Luft anticipates from the Cultural Studies that point out the plurality of cultures[iv] (cf. p. 2), or as plainly empirical as suggested by modern anthropology (cf. ibid.), which would lead, at least from a philosophical point of view, to the problem of relativism. So, whilst the transition from an overly static apriorism to a dynamised transcendental philosophy of culture can be achieved with this shift in focus on Kant’s own methodology, Hegel’s stance that “the whole is the truth” should help us to avoid relativism, because Luft sees in it a forerunner to Cassirer’s alleged anti-hierarchical pluralism, “where each form [of culture] has its legitimate position in the general space of culture” (p. 5). But here lies a deep problem of Luft’s reading, both of Hegel and of Cassirer: Firstly, Hegel’s forms of consciousness evolve towards absolute spirit, which eliminates any attempt to reconcile them in a pluralistic manner, where each form of spirit has its own right retrospectively. Then, if I understand Luft correctly, he wants to solve the problem of relativism with the following argument (cf. pp. 13-14):

(P1) Forms of consciousness are forms of symbolic formation.

(P2) Thoses formations are phenomenologically found as facts of culture.

(P3) Each one’s validity is proven by analysing their internal, functional logics.

(P4) The whole is the truth.

(P5) The whole is the forms’ pluralistic coexistence without an absolute standpoint.

(C1) Without an absolute standpoint the internal logics do not compete.

(C2) Pluralism is true.

Thus, according to Luft, Cassirer’s Philosophy of Symbolic Forms should be interpreted as a “complementarism” (p. 14), in which the plurality of cultural descriptions is seen as horizontal, not vertical, complementaristic instead of competitive. Though I will come back later to this crucial point, one can already state here that the complementaristic view comes with two major objections that are both of transcendental nature. First, one might ask how the break between myth and logos would phenomenologically be best described and how at all it is possible if forms of consciousness do not practically rival with each other. Although Luft recognises a disruption between myth and all other symbolic forms, he does not discuss at this point Cassirer’s thought that “in the course of its development every basic cultural form tends to represent itself not as a part but as the whole, laying claim to an absolute and not merely relative validity, not contenting itself with its special sphere, but seeking to imprint its own characteristic stamp on the whole realm of being and the whole life of the spirit.”[v] Secondly, one might ask how the problem of relativism at all could arise, if the symbolic forms of mythical thinking and knowledge are in no competition whatsoever. As this is the crux of Luft’s interpretation of Cassirer, I will drop this point for the moment and show where the book succeeds: by reconstructing the idea of a philosophy of culture as a common project of Cohen, Natorp, and Cassirer.

The chapter about the philosophy of Hermann Cohen makes it very clear right from the beginning to what extent Luft’s ambitions are of purely systematical character, and to what extent those ambitions need to be historically informed. Luft wants to take the project of a Neo-Kantian philosophy of culture out of its historical context and keep only its best elements that we still today can benefit from. To drop other elements that are of historical importance is especially justified, because Neo-Kantianism was a serious propaganda force during the First World War and could no longer convince the youth of the Weimar Republic to be the standpoint of reason. This disappointment of the youth, hence, is important to understand the demise of Neo-Kantianism. On the other hand, the idea of a philosophy of culture itself, to look at actual culture and judge it by its rational ought “even where it seems there is none” (p. 33), is neither overly idealistic nor historical, but plainly Kantian. Going back to the transcendental method for Luft is “the key to understanding everything else” (p. 28) in the school of Marburg Neo-Kantianism. Cohen then applies Kant’s analytic method from the Prolegomena to Kant’s own writings in order to establish his interpretation of the Kantian corpus. He could do so legitimately, because Kant himself regarded the synthetic and analytic methods as equal. Luft concludes that Cohen was right to choose freely and hereby, besides already using the reconstructive method that became so important for Natorp, anticipated the idea of a Problemgeschichte that one is rather prone to connect to Wilhelm Windelband, Ernst Cassirer, Nikolai Hartmann, Hans-Georg Gadamer or Hans Blumenberg. This observation, though it is evident to place the idea of a Problemgeschichte within the movement of (Baden and Marburg) Neo-Kantianism, demonstrates brilliantly Luft’s ambition to interlink systematical and historical theses to gain new insights: To interpret a classical author, for Cohen, means “an application to one’s own understanding and one’s own time” (p. 43). As a result, Cohen clearly sees that the Critique of Pure Reason is an expression of the Newtonian worldview[vi] which is why he assumes that philosophy, instead of being metaphysics, has to be a theory of existing scientific knowledge. And because scientific knowledge is the most advanced form of knowledge when it comes to objectivity, science has to be seen as “the peak of all cultural activities” (p. 48). Theorizing aesthetics, morality, history, literature and so on, hence, can only be done scientifically. This clearly shows that Cohen was in no way ignorant of other forms of culture than science and in this bad sense scientistic. Rather he, i.e. Cohen, saw philosophy as “the reconstruction of culture in all its directions from out of this constant factor of science” (p. 60). Although throughout Cohen’s writings the idea of a static apriori had shifted to a genetic one, it is still a strict apriori view on all forms of culture that ultimately leads Luft to dismiss Cohen’s project where it aims at applying the same method to all cultural expressions and becomes “an implausible endeavour” (p. 73). Finally, Luft also rightly points out that another essential key to understanding Neo-Kantianism as a common project of a philosophy of culture is the journal LOGOS. Internationale Zeitschrift für Philosophie der Kultur as it existed between 1910 and 1933 (superseded by Zeitschrift für deutsche Kulturphilosophie and since 1994 again LOGOS). With such figures as Heinrich Rickert and Wilhelm Windelband (Baden School), but also Georg Simmel, Benedetto Croce, Ernst Troeltsch, and Edmund Husserl (to name but a few) already contributing to its first volume, it becomes plainly visible that Neo-Kantianism’s “defining moment” (p. 30) was the problem of contemporary modern culture and the problem of science being only one aspect of it. To conclude: Luft’s general findings here are firstly (1) that the reduction of the Marburg School to a theory of scientific experience is, though widely considered as being a truism, a “serious misreading” (p. 29). Secondly (2), beholding Cassirer’s famous phrase that “the critique of reason becomes the critique of culture”[vii] in the introduction to part one of The Philosophy of Symbolic Forms as stepping out of the Marburg School and distancing oneself from Cohen and Natorp “is egregiously mistaken” (p. 37). Luft convincingly makes the case for seeing Cassirer’s so often quoted words as a hommage to his teachers. Both these demonstrations are a highly original progress in research on Neo-Kantianism and especially on Cassirer.

Seen from the perspective that within Cassirer the Marburg method culminates, the philosophy of Paul Natorp is the necessary link between Cohen’s thought and Cassirer’s. Whilst Marburg Neo-Kantianism had its inception and representation to the outside with Cohen, Natorp was considered to be its “minister of the interior” (p. 78) and to represent the unity of the Marburg School. Luft nonetheless diagnoses what at first glance may appear heretic, but in fact is a rather subtle modification of Cohen’s method by Natorp taking up the inverse path to subjectivity in his writings on psychology. The overall achievement of this chapter on Natorp can be seen in Luft redefining, again, the standard view within the reception of Neo-Kantianism: for one thing the notion that Natorp was completely in line with Cohen and for another thing that Natorp was, as famously alleged by Hans-Georg Gadamer, a “method fanatic” (p. 82). To refute those views, it is first of all important to see that Natorp’s work has “a much more humanistic outlook on culture than Cohen’s” (p. 79) with publishing on the history of philosophy, logic, theory of science, pedagogy, psychology, and politics. Luft then demonstrates how Natorp implicitly criticises Cohen twice (cf. p. 81) by (1) underlining that the basic principle of thinking is relating and to deduce from this that the synthetic unity can only be created by a correlation, as well, by (2) not at all interlinking the transcendental method equally to science and to other forms of culture. From here, Natorp does not at all appear as a “method fanatic”, but rather as a methodological pluralist. Hence, by investigating subjectivity, Natorp does not depart from the Marburg method, but broadens it towards the “life of consciousness” (p. 83). As I will not go into further detail here, I will certainly state that Luft’s presentation of the whole of Natorp’s philosophy is illuminating, rich in detail, and with a special emphasis on Natorp’s last, largely unknown because unpublished, phase where he departs from Neo-Kantianism. Here, Natorp develops a general logic that follows three directions: (1) a theoretic, (2) a practic, and (3) a poietic one (cf. p. 107). It is this third direction of poiesis that Luft will connect to Cassirer’s notion of the symbol. But to make the case for Natorp, it seems worthy to me to further investigate his late philosophy and to connect it to the works of Heidegger and Schelling. This certainly goes far beyond the scope of Luft’s project, but he nonetheless shows his readers important desiderata that have not been addressed up until now.

The chapter on Ernst Cassirer exhibits Luft’s rationale right from the beginning: Besides multiple influences, such as Kant and Leibniz, the “bedrock” of Cassirer’s philosophy “remains the Marburg Method” (p. 119) and despite his innovations Cassirer stays within the movement of Neo-Kantianism. This new route in Cassirer scholarship follows a little and a big agenda (cf. p. 120), whereas the idea just expressed would be the little one and the big one, extending beyond, to demonstrate the nowadays importance of a critique of culture. Luft sees himself confronted with two problems concerning Cassirer: (1) His strength of writing a history of problems supposedly is also his weakness, because being “coolly distant from the subject matter” (p. 120) gives the impression of “hiding behind the authors” (ibid.) having “nothing to say on his own” (ibid.). (2) Along with this comes the reproach that current Cassirer scholarship takes the same path of hiding too much behind Cassirer without connecting the dots to contemporary philosophy. This diagnosis is especially true, because up until recently[viii] the conciliatory power of Cassirer’s thinking has not been of much use to bridging the Analytic-Continental-Divide in philosophy. To offer the contrary, to think with Cassirer beyond Marburg, Luft wants to introduce the idea of a symbolic formation of culture by “three unorthodox inroads” (p. 123): Firstly (1) by a symbolic reading of Natorp’s notion of poiesis, secondly (2) by undercutting Hegel by introducing mythical consciousness as a layer below sense-certainty, and thirdly (3) by reading Cassirer through the writings of Goethe. Whilst (2) and (3) can hardly be presented as unorthodox, but rather as commonplaces in contemporary Cassirer scholarship, there lies a true novelty in presenting the idea of the symbol by the late Natorp’s principle of poiesis. One might object that this unorthodoxy is unmotivated, because Arno Schubbach recently[ix] has delivered a comprehensive study on the genesis of the symbolic that is based on a until recently unpublished manuscript of Cassirer dating back to 1917. Against this, I still would defend Luft’s introduction of the symbolic by (1) as groundbreaking, because the late Natorp is, as said before, almost unknown, but still very important to Cassirer as one could derive easily from the fact that the second volume of The Philosophy of Symbolic Forms is dedicated to Natorp and with Cassirer positively commenting on Natorp’s late unpublished lectures. Now, for Natorp the principle of poiesis is life expressing itself in the form of meaning, poiesis is life or being and logos at the same time. And this view is just in line with one of Cassirer’s most central claims, namely the idea of symbolic pregnance, Cassirer’s claim that the given is already always meaningful. The only aspect that Luft misses out on here is an important shift from Cohen via Natorp through to Cassirer: whilst for Cohen reality is completely defined as law and at no point whatsoever measured from perception, but only from thought (cf. p. 52), the ideas of poiesis and symbol can reconcile life and thought and hence connect the symbolic to perception. For Cassirer too, meaning in scientific theories is largely detached from perceptual states, but the given and its symbolic expression throughout the development of different mythical, linguistic and scientific concept formations takes off at expressive perception where meaning and perceptual presence are at the start widely identical.[x] Leaving this aside, Luft then succeeds in pointing out another crucial drift away from Cohen and from Natorp by asking what status the idea of law has for symbolic forms, concluding that Cassirer will not take interest in the lawfulness of e.g. religious studies when it comes to the symbolic form of religion, but in those studies, viz. their results “themselves” (p. 130). Whereas I disagree with Luft that this leads to the conclusion that Cassirer does not search for unity anymore (cf. p. 131) at all – I would rather say that the concept of symbol is the unity of spirit in a functional manner –, the observation is right that Cassirer breaks with the “scientism” of his teachers and “opens the philosophy of culture to its true material” (p. 132), which leaves the philosopher with facta of culture instead of a factum of science. This extention of the Marburg method finally leads Cassirer beyond Cohen and Natorp to both of which a critique of primitive cultures was unthinkable (cf. p. 136).

The second path to introduce Cassirer’s philosophy of the symbolic through mythical consciousness is the most disputable, because Luft, here, evades entering scholarly literature too deeply, where in my point of view it is required. I will give some examples in the following. Luft beholds myth as being the lowest “rung” of symbolic forms and justifies this with reference to Cassirer’s allusion to Hegel (cf. p. 142) while seeing a “temporal order” (p. 143) at work here. This does not only go against Luft’s own intention to show that there is no hierarchical order whatsoever between symbolic forms, but also conflicts with the observation that especially from a genetic point of view myth and language are rather inseperable. Cassirer states this himself[xi] and scholars, such as Enno Rudolph[xii], even have tried to defend a primacy of language. Despite these difficulties, Luft claims that the primacy of myth is one of few “systematic claims about which Cassirer is unambiguous” (p. 176). Given such controversial interpretations, one might rather expect a deeper discussion within the field of myth. Then, another notion that has troubled me is the qualification of mythical space as a “transcendental illusion” (p. 142), an assumption that comes by great surprise, because one of Cassirer’s essential claims concerning the mythical world view is that it comes with absolutely no contradistinction between reality and illusion whatsoever. Perhaps, from the viewpoint of science, one could retroactively qualify myth as a transcendental illusion, but particularly the reference to Kant’s dialectic did not become clear to me. One last remark is concerning Luft’s classification of myth as “purely impressional” (p. 142) and its comparision to Husserl’s “pure passivity” (ibid.). It is true that Cassirer points out that reality in myth is perceived and experienced as purely overwhelming initially. But an essential part of any symbolic form is its productive character, its “spiritual energy” that leads to a transformation of any sensuous impression to symbolic expression. Luft’s view, hence, that religion is the first expressive force in myth through rites and customs seems problematic. Instead, I would rather propose to characterise early forms of mythical life in comparison to the middle voice in ancient Greek, a mode that is set between being purely active or purely passive. Life in myth, by extension, would rather be a process in which humans are both agents and those affected. This set aside, I want to emphasize that the presentation of Cassirer’s philosophy by the three mentioned inroads is a success. The only disadvantage in my point of view is the deliberate suspension from scholarly literature, e.g. when introducing the concept of myth, for the sake of pushing through the basic rationale and discussing obvious problems not until chapter four (cf. p. 124).

A first conclusion about Luft’s study can be drawn now by introducing the chapter about the metaphilosophical discussions that essentially deal with problems Cassirer has left for his readers. My thesis is that the strength of The Space of Culture is at the same time its weakness. Luft suggests that he has no exegetic interest, but wants to make a case for a theory of culture and “go beyond Cassirer, where neccessary” (p. 187). The problem with that is that Luft gives his readers the impression of having presented a “neutral” version of Cassirer’s philosophy, which is not the case. Against this, I want to insist that a stronger position could be developed by deriving the systematical points from a more careful interpretation, also and especially in order to show their current relevance.

Luft sees the most neuralgic point of Cassirer’s transcendental philosophy of culture in the “question as to an ethics” (p. 187). But to understand and to answer this point with and beyond Cassirer, it is mandatory to give an interpretation of quantity and order of the symbolic forms. Luft’s answer to this will be a position he calls “complementarism”, an attempt which I in the following will prove to be inapplicable to Cassirer’s thought. A first assumption of serious consequences is that Luft, approaching the question of a system of symbolic forms, makes an either-or decision: either the symbolic forms are fixed and completely presented throughout Cassirer’s works or he has presented an open, incomplete system, which would demand further interpretation. One would have to answer why the three volumes of The Philosophy of Symbolic Forms only deal with language, myth, and knowledge and why other symbolic forms, such as technology, art, law, history and so on, are only mentioned peripherally or summarized within Cassirer’s anthropological work An Essay on Man. But Luft, as so many other interpreters, misses out on the possibility of a third way: Cassirer’s magnum opus essentially investigates the functionality of the symbolic that is driven by a dialectics from perception via intuition through to pure thinking. The considered symbolic forms can be seen as ideal-typical instantiations of the three underlying symbolic functions of (1) expression, (2) presentation[xiii], and (3) pure meaning. That would leave us with a completeness of symbolic functions and at the same time the possibility of an open system of symbolic forms. Further symbolic forms, then, would feed on an amalgam and a difference in balance of their underlying symbolic functions.[xiv] But this is, for the moment, not incompatible with Luft’s idea of a “dynamization” (p. 192) of the symbolic forms that regards human civilization in need of constantly creating new symbols in order to express whatever (mental) life itself comes up with. Luft’s view that there simply is no need to determine all possible symbolic forms a priori and that new forms are always possible in principle is systematically and exegetical well-founded. Luft, for this reason, rightly establishes the idea that symbolic forms are “overlapping, intertwined, and interrelated” (p. 196), and in the end only “separate by abstraction” (ibid.).

A central problem now arises by Luft’s answering the question of a possible teleology towards knowledge resp. science. Cassirer clearly states that every single symbolic form has an inward tendency to set its underpinning world view absolute. At the same time, Cassirer suggests that this tendency is only relatively justified, because due to the internal logics of each symbolic form one form cannot be measured by the standards of another. The standards of the natural sciences simply do not apply to understanding the rational core of e.g. myth or religion. On the other hand, one needs to look scientifically (in the sense of the humanities) at the relation of the sciences and other symbolic forms to understand their rationality and their difference (if one would not just want to live a life of a mythical or religious world view). Cassirer supposedly has steered at this point into the quagmire of either defending the superior standpoint of the sciences and hence threatening his idea that every symbolic form has its own right and importance in human mental life, or defending an “initially implausible” relativism[xv] of symbolic forms that would hold that the sciences cannot explain the world better to us than e.g. mythology. This dilemma is further fuelled by Cassirer’s idea that spiritual life follows the telos that all forms of symbolic expression start with the sensuously given, but progress towards its complete liberation and enter the realm of pure thinking. This idea, and this is also important for Luft’s reading, is also connected to Cassirer’s ethico-political stance, as he regards the process of civilization as a “progressive self-liberation” where humans build up “an »ideal« world”[xvi]. Bringing those thoughts together in a coherent way is a topos in Cassirer scholarship long-since and one wonders why Luft sees his standpoint only challenged by Michael Friedman, who indeed is troubled with the compatibility of Cassirer’s “teleology without a concrete telos” and a “relativity of symbolic forms without relativism”. “Complementarism”, thus, should solve this conflict, but what is complementarism? If I understand Luft correctly, it simply is the view that (1) there is neither a true conflict between symbolic forms nor (2) is scientific thinking, philosophically speaking, the highest standpoint to judge and contemplate the symbolic cosmos. Against (1) I have already argued in the beginning of my review: from a transcendental point of view it is not comprehensible how we could at all arrive at the questions formulated here, if symbolic forms would not practically contradict themselves. Luft tries to solve this problem by distiguishing between a view from within the symbolic forms and a view from without (cf. pp. 166-168 & 178), but this strategy already presupposes the philosophical standpoint and does not take into consideradtion the genealogical dimension of Cassirer’s presentation of the symbolic. Luft argues for (2), and this is unparalleled in Cassirer scholarship, by pointing to putative textual evidence that the stage of science eventually will “be overcome by the power of the symbolic itself” (p. 205). Luft wants to show that from the philosopher’s point of view there is a “beyond science” (ibid.) in religion, art, and other dimensions of the symbolic. Complementarism then eventually means that each standpoint is by virtue of its own claim to universality “per se critical of others” (p. 210), hence a form of critique, and that Friedman simply is “conflating” (p. 204) different types of universal validity. The biggest problem with this view is that Luft’s neglect to develop his interpretation as equally exegetical as systematical backfires here: There is no textual evidence whatsoever that possibly would point in the direction that the stage of science will be overcome by the symbolic itself. To prove the hypothesis that science is not an endpoint in Cassirer’s system, Luft quotes Willi Moog’s proposition that is part of one of two reports of a lecture that Casssirer gave in 1927 under the title Das Symbolproblem und seine Stellung im System der Philosophie, which are followed by a discussion between Walther Schmied-Kowarzik and Alois Schardt.[xvii] In the closing remarks, Cassirer clearly states that opposing the symbolic and the rational might be justified from a historical point of view, but could not go more against his intention of finding a unity for the Problemgeschichte of philosophical thinking by the concept of the symbol.[xviii] The “revenge-assumption” (cf. pp. 205 & 235), hence, is an interpretation of Willi Moog that is not in line at all with Cassirer’s thinking. I therefore want to reason that complementarism is neither systematically nor exegetically a coherent position to settle the case between teleology and relativism.

The concluding chapter deals with a summary of the previous chapters and a prospect on the philosophical works of Martin Heidegger and Wilfrid Sellars in contrast to Cassirer’s. Just like his interpretative main rival Michael Friedman, Luft focusses on Davos and the famous debate between Heidegger and Cassirer. Surprisingly, Luft states that “nothing new” (p. 236) can be said about this topic, which might please Friedman but can also leave the reader baffled. Certainly Friedman wrote one of the most important works on the Davos debate, but I would like to indicate another desideratum that has not been investigated properly yet: Luft correctly works out that Heidegger’s reproach of a missing terminus a quo in Cassirer’s philosophy is unfounded (cf. p. 237), because cultural life is created by finite individuals, by exactly what Heidegger calls “Dasein”. But Cassirer actually has more to say about it throughout his anthropological phase, which culminates in An Essay on Man. Now, a true blind spot in Cassirer scholarship is that this anthropological phase already had started when Cassirer and Heidegger met and that the general topic of the Davos University Conferences was nothing less than anthropology. I thus suggest that a lot more can be said about Davos if the question of anthropology would be investigated deeper in this context.

The very last remarks finally deal with the connection between Sellars and Cassirer. Luft argues that “the space of culture is a wider concept that nevertheless integrates Sellars’s idea of the space of reason” (p. 240). As much as I agree with this thesis as somewhat disappointing is Luft’s concession that a proper comparison between their philosophies, particularly when it comes to the notion of myth, “cannot be the task here” (ibid.). Nonetheless, Luft hints precisely at the most challenging problem here: what kind of justification in the sense of the Kantian quid iuris could one give that is not linguistic or non-conceptual? For those who have studied Sellars and his follower John McDowell intensely, it should be obvious that the answer has to be given by a philosophical account of perception –something Cassirer has to say a lot about. Further investigations about those relations are hence demanded.[xix]

In closing, I want to go back to the initial two questions that I had addressed to Luft’s book: does it succeed in justifiying the idea of a philosophy of culture and showing its contemporary relevance? It has become quite clear above that Luft’s main ambition, to prove the homogeneity of a philosophy of culture within Marburg Neo-Kantianism, had been achieved unprecedentedly. Especially showing successfully that Cassirer never stepped out of the Neo-Kantian movement, but rather accomplished a common project is a true advance in Cassirer scholarship. The question for its current relevance should not alone be measured by connecting it to currently fashionable authors like Sellars alone. Surely, one could have expected a deeper comparison just by following the allusive title of the book. On the other hand, Luft has left his readers an enormous amount of worthy desiderata that would give rise to further studies on the path Luft has opened. The Space of Culture certainly is the right direction the “Cassirer renaissance” has to go to successfully revive the project of a transcendental philosophy of culture.

[i] Cf. Endres, T., Favuzzi, P., Klattenhoff, T. (2016). Cassirer, globalized. Über Sinn und Zweck eines Neulesens. In: Endres, T., Favuzzi, P., Klattenhoff, T., ed., Philosophie der Kultur- und Wissensformen. Ernst Cassirer neu lesen, Frankfurt a.M.: Peter Lang, pp. 10-13.

[ii] Cf. Sellars, W. (1963). Philosophy and the Scientific Image of Man. London: Routledge, pp. 32-37.

[iii] Cf. Kreis, G. (2010). Cassirer und die Formen des Geistes. Berlin: Suhrkamp, p. 475.

[iv] Luft makes the witty observation that even philosophy itself nowadays is split into “sub-disciplines” (p. 10) in the sense of sub-cultures.

[v] Cassirer, E. (1955). The Philosophy of Symbolic Forms. Volume One: Language. New Haven: Yale University Press, p. 81.

[vi] The current relevance of this thesis has once more been shown by Capeillères, F. (2004). Kant philosophe newtonien. Paris: Cerf.

[vii] Cassirer, E. (1955). The Philosophy of Symbolic Forms. Volume One: Language. New Haven: Yale University Press, p. 80.

[viii] Cf. among others the forthcoming publication Breyer, T./Niklas, S. (eds.) (2018). Ernst Cassirer in systematischen Beziehungen. Zur kritisch-kommunikativen Bedeutung seiner Kulturphilosophie. Berlin: DeGruyter.

[ix] Cf. Schubbach, A. (2016). Die Genese des Symbolischen. Zu den Anfängen von Ernst Cassirers Symbolphilosophie. Hamburg: Meiner.

[x] Cf. Cassirer, E. (1957). The Philosophy of Symbolic Forms. Volume Three: The Phenomenology of Knowledge. New Haven: Yale University Press, p. 73.

[xi] Cf. Cassirer, E. (2006). An Essay on Man. An Introduction to a Philosophy of Human Culture. Hamburg: Meiner, p. 126.

[xii] Cf.

[xiii] Here I follow Stephen Lofts proposition of a new translation of “Darstellung” that has become pivotal recently in the anglophone Cassirer scholarship. Nonetheless I want to suggest that this translation comes with difficulties that did not arise with the old translation “representation”. An intermediate translation could be “depiction”. Luft implicitly uses this translation when writing: „the curve represents the mathematical law; it depicts it“ (p. 178).

[xiv] I will argue for this in detail in Endres, T. (2019). Phenomenological Idealism as Method and the Completeness of Cassirer’s Matrix of Symbolic Functions together with its Layers. In: Polok, A./Filieri, L. (eds.): The Method of Culture. Pisa, in preparation.

[xv] Cf. Sellars, W. (1948-49). “Review: Language and Myth. Ernst Cassirer”. In: Philosophy and Phenomenological Research 9, p. 326.

[xvi] Cassirer, E. (2006). An Essay on Man. Hamburg: Meiner, p. 244.

[xvii] This discussion is unfortunately not included in Lofts’/Calgano’s translation of The Problem of the Symbol and Its Place in the System of Philosophy from 2013.

[xviii] Though Moog’s name is not explicitely statet, I read Cassirer’s final remarks as a critique of Moog’s “revenge-assumption”, but leave the final judgement to the readers by just reciting the original text (Cassirer’s words): “Das eine möchte ich jedenfalls hervorheben, daß alle Begrenzungen und Einengungen, wie sie hier im Lauf der Diskussion vorgeschlagen worden sind, nicht geeignet scheinen, das Ganze der Anwendungen des Symbolbegriffs, wie sie sich in den verschiedensten Gebieten des Geistes und der systematischen Philosophie durchgesetzt haben, wirklich zu umspannen. Wenn wir das »Symbolische« dem »Rationalen« entgegensetzen, wenn wir es als Ausdruck dessen nehmen, was der strengen Erkenntnis nicht faßbar und zugänglich ist, so mag dies vom Standpunkt des geschichtlichen Ursprungs des Begriffs gerechtfertigt erscheinen […]. Aber wer es auf diese seine Grund- und Urbedeutung beschränken wollte – der müßte große und weite Gebiete seiner heutigen Anwendung, und zwar die wichtigsten und fruchtbarsten, von ihm abscheiden.” Cf. Cassirer, E. (2004). Aufsätze und kleine Schriften (1927–1931). Hamburg: Meiner, pp. 280-281.

[xix] Meanwhile, Luft has continued investigating this route and hence did not just compare Cassirer’s and John McDowell’s positions, but was also able to establish a link between the philosophies of Cassirer and John Dewey. Cf. Luft, S. (2018). Mind als Geist in der Welt der Kultur. Kulturphilosophie, „Naturalistische” Transzendentalphilosophie und die Frage nach dem Raum der Kultur. In: Breyer, T./Niklas, S. (eds.): Ernst Cassirer in systematischen Beziehungen. Zur kritisch-kommunikativen Bedeutung seiner Kulturphilosophie, Berlin: DeGruyter, pp. 129-149.