Breng mij die horizon! Filosofische reisverhalen

Breng mij die horizon! Filosofische reisverhalen

Jos de Mul. Breng me die horizon! Filosofische reisverhalen. Amsterdam: Boom, 2019.  Breng mij die horizon! laat zien wat er gebeurt…

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De domesticatie van het noodlot. De wedergeboorte van de tragedie uit de geest van de technologie

De domesticatie van het noodlot. De wedergeboorte van de tragedie uit de geest van de technologie

Jos de Mul. De domesticatie van het noodlot. De wedergeboorte van de tragedie uit de geest van de technologie. Rotterdam: Lemniscaat,…

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Destiny Domesticated. The Rebirth of Tragedy Out of the Spirit of Technology

Destiny Domesticated. The Rebirth of Tragedy Out of the Spirit of Technology

Jos de Mul. Destiny Domesticated. The Rebirth of Tragedy Out of the Spirit of Technology. State University of New York (SUNY)…

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命运的驯化——悲剧重生于技术精神 内容简介 (Chinese translation of Destiny Domesticated\)

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Jos de Mul. 命运的驯化——悲剧重生于技术精神 内容简介 (Chinese translation of Destiny Domesticated. The Rebirth of Tragedy Out of the Spirit of Technology). Guilin:…

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Romantic Desire in (Post)Modern Art and Philosophy

Romantic Desire in (Post)Modern Art and Philosophy

Jos de Mul. Romantic Desire in (Post)Modern Art and Philosophy. Albany: State University of New York Press, 1999, 316 p.…

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Het romantische verlangen in (post)moderne kunst en filosofie

Het romantische verlangen in (post)moderne kunst en filosofie

Jos de Mul. Het romantische verlangen in (post)moderne kunst en filosofie. Uitgeverij Klement, 2007 (4de druk), 284 p. 1de druk, 1990; 2de druk, 1991; 3de…

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后)现代艺术与哲学中的浪漫之欲。Chinese translation of Romantic Desire in (Post)Modern Art and Philosophy

后)现代艺术与哲学中的浪漫之欲。Chinese translation of Romantic Desire in (Post)Modern Art and Philosophy

Jos de Mul. 后)现代艺术与哲学中的浪漫之欲。Chinese translation of Romantic Desire in (Post)Modern Art and Philosophy. Wuhan: Wuhan University Press, 2010, 306p. ISBN 978-7-307-08019-5RMB…

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Cyberspace Odyssee

Cyberspace Odyssee

Jos de Mul. Cyberspace Odyssee. Kampen: Klement, 6de druk: 2010, 352 p. 1de druk, 2002; 2de druk, 2003; 3de druk,2004;…

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Cyberspace Odyssey. Towards a Virtual Ontology and Anthropology

Cyberspace Odyssey. Towards a Virtual Ontology and Anthropology

Jos de Mul. Cyberspace Odyssey. Towards a Virtual Ontology and Anthropology. Castle upon Tyne: Cambridge Scholars Publishing, 2010, 334 p. Translation of Cyberspace…

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Siberuzayda macera dolu bir yolculuk. Sanal bir ontoloji ve antropolojiye doğru

Siberuzayda macera dolu bir yolculuk. Sanal bir ontoloji ve antropolojiye doğru

Jos de Mul. Siberuzayda macera dolu bir yolculuk. Sanal bir ontoloji ve antropolojiye doğru. Istanbul: Kitap Yayinevi, 2008, 400 p. Turkish…

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The sovereign debt crisis or Sophie’s choice. On European tragedies, guilt and responsibility

The sovereign debt crisis or Sophie’s choice. On European tragedies, guilt and responsibility

Liesbeth Noordegraaf-Eelens and Jos de Mul, The sovereign debt crisis or Sophie’s choice. On European tragedies, guilt and responsibility. Heinrich…

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Paniek in de Polder. Polytiek in tijden van populisme

Paniek in de Polder. Polytiek in tijden van populisme

Jos de Mul. Paniek in de Polder. Polytiek in tijden van populisme. Rotterdam: Lemniscaat, februari 2017. Uitgebreide en geactualiseerde editie…

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Horizons of Hermeneutics

Horizons of Hermeneutics

Jos de Mul. Horizons of Hermeneutics: Intercultural Hermeneutics in a Globalizing World.  Frontiers of Philosophy in China. Vol. 6, No.…

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The game of life

The game of life

Jos de Mul. The Game of Life: Narrative and Ludic Identity Formation in Computer Games.  In: Lori Way (ed.), Representations of…

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PedoBot® is niet boos, maar wel verdrietig (en soms opgewonden)

PedoBot® is niet boos, maar wel verdrietig (en soms opgewonden)

Jos de Mul. PedoBot® is niet boos, maar wel verdrietig (en soms opgewonden). Over intelligente robots, emoties en sociale interactie.…

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Kunstmatig van nature. Onderweg naar Homo sapiens 3.0

Kunstmatig van nature. Onderweg naar Homo sapiens 3.0

Jos de Mul, Kunstmatig van nature. Onderweg naar Homo sapiens 3.0.  Rotterdam: Lemiscaat: 2016. ISBN 978 90 477 0925 1…

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2017-11-25 (Trouw) Hoe ik bijna boeddhist werd

2017-11-25 (Trouw) Hoe ik bijna boeddhist werd

Jos de Mul. Hoe ik bijna boeddhist werd. Trouw. Bijlage Letter en Geest, 25 november 2017, 14-18. Het gastenverblijf van…

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The Tragedy of Finitude. Dilthey's Hermeneutics of Life

The Tragedy of Finitude. Dilthey's Hermeneutics of Life

Jos de Mul. The Tragedy of Finitude. Dilthey's Hermeneutics of Life. New Haven: Yale University Press, 2010 (second edition - eBook), 424…

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Wittgenstein 2.0. Philosophical reading and writing after the mediatic turn

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Jos de Mul. Wittgenstein 2.0: Philosophical reading and writing after the mediatic turn. In: A. Pichler & H. Hrachovec (eds.) Wittgenstein and…

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Plessner's Philosophical Anthropology. Perspectives and Prospects

Plessner's Philosophical Anthropology. Perspectives and Prospects

Jos de Mul. ( ed.), Plessner's Philosophical Anthropology. Perspectives and Prospects. Amsterdam/Chicago: Amsterdam University Press/Chicago University Press, 2014. Helmut Plessner (1892–1985)…

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Jos de Mul. In Japan heeft Erica een ziel. Vrij Nederland, 20 augustus 2016, 41-45. Kansai Science City doet op…

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Marxism according to Groucho     "Outside of a dog, a book is man's best friend. Inside of a dog…

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Noble versus Dawkins. DNA Is not the program of the concert of life.

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Jos de Mul. Noble versus Dawkins. DNA Is not the program of the concert of life. Translation of Dutch review, published…

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maandag, 12 januari 2015 09:38

The syntax, pragmatics and semantics of life

Jos de Mul. The syntax, pragmatics and semantics of life. Reading Dilthey in the light of contemporary biosemiotics, in: Christian Damböck, Hans Ulrich Lessing (Hrsg.): Dilthey als Wissenschaftsphilosoph. Freiburg: Verlag Karl Alber, 2016, 156-175.


Seitdem ich aber in der Struktur des Lebens die Grundlage der Psychologie erkannte, mußte ich den psychologischen Standpunkt zu dem biologischen erweitern und vertiefen.  
  Wilhelm Dilthey (1995/9)

Introduction[1] 

Does Dilthey’s hermeneutics of life (Lebensphilosophie) have any relevance for contemporary discussions in the philosophy of biology?  In this contribution, I will argue that it does. In order to substantiate this claim, I will relate Dilthey’s hermeneutic philosophy of life to contemporary developments in biosemiotics.  In this context, I will focus in particular on the specific space the life sciences (Lebenswissenschaften) occupy in-between the natural sciences (Naturwissenschaften) and the human sciences (Geisteswissenschaften). 

Unlike most other contributions to this volume, I will approach my subject from a systematic rather than a historical perspective. In connecting Dilthey’s philosophy to contemporary developments in the life sciences and biosemiotics my approach resembles the one Christian Damböck takes in his recent analysis of Dilthey’s empirical philosophy in relation to recent methodological and ontological disputes in analytical philosophy on the role of philosophy vis-à-vis the natural sciences.[2] The debates in the contemporary life sciences and biosemiotics which I will address are connected with methodological and ontological issues and the relationship between philosophy and the natural sciences too.

Mainstream  Neo-Darwinian biology is characterized by a “greedy reductionism[3] and a mechanistic naturalism, but in the past few decades Neo-Darwinist orthodoxy has been criticized increasingly from various sides.[4] Partly, this critique was formulated within the prevailing reductionist and mechanistic paradigm. In those cases, it primarily aims at a broadening of this paradigm. We may think, for example, of the debates on top-down causation in systems biology.[5] However, oftentimes the critique is more radical, aiming at nothing less than a paradigm shift in the life sciences, which would lead these sciences beyond orthodox Neo-Darwinism. Examples of this critique can be found, for example, in (the recent re-emergence of) emergentism in the so-called sciences of complexity, such as chaos theory, network theory, nonlinear systems, self-organizing and –constructing systems theory[6] and also in the fast expanding field of epigenetics, which studies non-genetic systems and processes of inheritance, which has given rise to a remarkable rehabilitation of Lamarck in the life sciences.[7] Finally, orthodox Neo-Darwinism has been criticized by biosemiotics, which analyzes the role codes, signals, signs and their interpretation play in living matter.[8] Although these approaches point to various differences, they all share the fundamental claim that the mechanistic principles that govern the micro-level are inadequate in their ability to take account of the behavior and activity of living matter.

Although these different critiques are connected in several ways, in the following I will focus in particular on biosemiotics, because this field presents striking similarities with Dilthey’s empirical philosophy. Let me begin with a short overview of my paper. In the first part I will elucidate the similarities between recent biosemiotics and Dilthey’s philosophy of life, as expressed in the Berliner Entwurf for the second Volume of the Critique of Historical Reason (1893), especially in the fragment entitled Leben und Erkennen. Within this context I will also discuss some recent contributions to Dilthey Studies. Besides  the aforementioned article of Christian Damböck’s on the empirical character of Dilthey’s philosophy, I will refer to Matthias Jung’s  interpretation of Dilthey’s philosophy of life in his article ‘“Das Leben artikuliert sich”. Diltheys performativer Begriff der Bedeutung Artikulation als Fokus hermeneutischen Denkens‘[9] and his book Der bewusste Ausdruck. Anthropologie der Artikulation.[10] I will defend the thesis that both Dilthey and biosemiotics defend an emergent evolutionary theory proclaiming that life develops itself through a series of qualitatively different stages characterized by increasingly complex forms of semiosis.

In the second and final part I will analyze these stages in more detail, with the help of the semiotic distinction between syntax, pragmatics and semantics. Furthermore, I will elucidate Dilthey’s developmental model of life by referring to Marcello Barbieri, one of the leading biosemioticians. The resulting layered biohermeneutics functions as a “ladder of understanding”, which helps us to better fathom the subsequent stages in the process in which life understands life, “Leben erfaßt hier Leben”.[11]

Gepubliceerd in: Book chapters
Jos de Mul, Comprendere la natura. Dilthey, Plessner e la bioermeneutica. Lo Sguardo - rivista di filosofia. Vol. 14, no.1 (2014), 117-134.

Abstract: In recent years, authors like Chebanov, Markŏs, and Ginev have attempted to implement hermeneutic categories in the domain of biology. Against this background, the author takes Dilthey’s scattered remarks on the notion of the organic and Plessner’s biophilosophy as his starting point for the development of a biohermeneutical theory of biological purposiveness, which aims at bridging the gulf between the natural and the human sciences. Whereas the natural and human sciences are closely connected with a third-person and a first-person perspective respectively, the author argues that the second-person perspective plays a crucial role in the life sciences. In opposition to the natural sciences, in which causality is the key notion, and the human sciences, which rest on the notion of meaning, the author argues that the central concepts that characterize the second-person perspective of the life sciences are functionality and intentionality.

Nella Lebensphilosophie di Dilthey, l’antropologia e la storia sono strettamente connesse. Come lo stesso Dilthey afferma in una sentenza spesso citata, «Was der Mensch sei, sagt ihm nur seine Geschichte»[2]. Tuttavia, per Dilthey storia significa solamente storia culturale. Per sviluppare una comprensione adeguata della condizione storica dell’uomo, dovremmo prendere in considerazione però anche la storia naturale. Dopo tutto, in quanto unità psico-fisica, l’Homo sapiens sapiens è il prodotto storico di un’iterazione complessa tra sviluppi sia naturali che culturali. Inoltre, all’epoca delle scienze della vita, la storia naturale e quella culturale sembrano sempre di più sconfinare l’una nell’altra. Le biotecnologie quali l’ingegneria genetica, l’ingegneria metabolica e il trapianto di genoma trasformano gli organismi in artefatti culturali e nel tentativo di creare la vita artificiale (probabilmente il Santo Graal della biologia di sintesi), gli artifatti culturali manifestano via via maggiori qualità prima riservate alla vita organica.

In quanto segue argomenterò la tesi secondo cui l’ermeneutica di Dilthey, specialmente la sua analisi della triade Erleben, Ausdruck e Verstehen, offre ancora un proficuo punto di partenza per lo sviluppo di una bioermeneutica che non ha a che fare solamente con la comprensione umana e con l’interpretazione degli esseri, delle (inter)azioni e degli artifatti umani, ma che include anche la comprensione e l’interpretazione di e da parte di agenti non-umani. Il fatto che Dilthey nei suoi ultimi scritti ermeneutici distingua in maniera piuttosto dogmatica tra natura e cultura pare senza dubbio di primo acchito un ostacolo per lo sviluppo di una bioermeneutica ispirata al suo pensiero. Per esempio, Dilthey rifiuta esplicitamente la possibilità di una comprensione umana della vita delle piante: «Bedeutung oder Wert kann etwas nicht haben, von dem es kein Verstehen gibt. Ein Baum kann niemals Bedeutung haben» (GS VII, p. 259). La possibilità di una comprensione o di un’interpretazione da parte di agenti non umani non è poi nemmeno considerata da Dilthey. Eppure, sosterrò che gli scritti tardivi di Dilthey sull’ermeneutica contengono qualche traccia per lo sviluppo di una bioermeneutica. Svilupperò oltre queste tracce con l’aiuto della biofilosofia di Plessner e grazie a qualche riferimento ad alcuni recenti sviluppi negli ambiti della biologia dei sistemi e della neuropsicologia[3].

Innanzitutto, riprendendo il dibattito sulla demarcazione delle Naturwissenschaften e delle Geisteswissenschaften che ebbe luogo in Germania attorno al 1900, avanzerò la tesi secondo cui in quel dibattito erano in gioco varie dicotomie ontologiche, epistemologiche, fenomenologiche e normative che non combaciano. Dirò poi che queste dicotomie precludono una comprensione adeguata del carattere peculiare delle scienze della vita, a metà strada tra le scienze della natura e quelle umane (§ 1). Mostrerò in secondo luogo che Dilthey, nonostante il suo approccio per lo più dicotomico nel dibattito su tale demarcazione, a sua volta fondato sulla distinzione tra esperienza esteriore (prospettiva alla terza persona) e interiore (prospettiva alla prima persona), in qualche occasione ha riconosciuto lo statuto speciale delle scienze della vita, connesso con la «conformità di scopo (Zweckmäßigkeit)» immanente delle entità viventi (§ 2). In terzo luogo, dirò che la comprensione del finalismo immanente richiede l’esperienza da una prospettiva alla seconda persona, incarnata e interattiva (§ 3). Al fine di sostenere tale ipotesi, farò riferimento all’analisi di Plessner della triplice dimensione corporale della vita umana in Die Stufen des Organischen und der Mensch (§ 4). Nell’ultima parte, fornirò una breve visione d’insieme dei differenti tipi di interpretazione intraspecie, interspecie e intraorganica e traccerò i compiti che attendono la bioermeneutica (§ 5).

约斯·德·穆尔  著《阐释学视界——全球化世界的文化间性阐释学》麦永雄 方頠玮  译 《外国美学》第20辑 [Jos de Mul, Hermeneutic perspective: Intercultural hermeneutics in a globalized world. International Aesthetics, no. 20 (2012), 312-336]

阐释学视
界——全球化世界的文化间性阐释学[1]

约斯·德·穆尔  著 麦永雄 方頠玮   译

摘要:本文从 “经验视界”的常用隐喻出发,探讨文化间性阐释学(intercultural hermeneutics)的三种不同类型,它分别把阐释学的诠释构想成视界拓展,视界融合和视界播撒。可以认为,阐释学史上这些赓续的阶段分别源于——但并非是严格地限于——全球化的前现代、现代和后现代阶段。以中西语言和哲学相遇合的一些令人瞩目的契机为例,对文化间性阐释学这三种类型的优长和不足展开讨论。要论辩的是,尽管从理论的视野来看,这三种阐释学类型是互相排斥的,但是作为当代阐释的存在方式,我们有赖于这三种不同的阐释学实践,并且无法避免地与它们共生。

关键词:文化间性阐释学;全球化;阐释学视界;汉语;前现代主义;现代主义;后现代主义;狄尔泰;海德格尔;伽达默尔;德里达;柏拉图;孔子;徐冰

Jos de Mul, eLife. From biology to technology and back again, in P. Bruno and S.Campbell (Eds.), The Science, Politics and Ontology of Life-Philosophy. London: Bloomsbury, 2013, 93-107.

One of the most striking developments in the history of the sciences over the past fifty years has been the gradual moving towards each other of biology and computer science and their increasing tendency to overlap. Two things may be held responsible for that. The first is the tempestuous development of molecular biology which followed the first adequate description, in 1953, of the structure of the double helix of the DNA, the carrier of hereditary information. Biologists therefore became increasingly interested in computer science, the science which focuses, among other things, on the question what information really is and how it is encoded and transferred. No less important was that it would have been impossible to sequence and decipher the human genome without the use of ever stronger computers. This resulted in a fundamental digitalization of biology. This phenomenon is particularly visible in molecular biology, where DNA-research increasingly moves from the analogical world of biology to the digital world of the computer.[1]

In their turn, computer scientists have become increasingly interested in biology. One of the highly promising branches of computer science which has developed since the 1950s was the research into artificial intelligence and artificial life. Although the expectations were high – it was predicted that within some decades computers and robots would exist whose intelligence would exceed by far that of man – success remained limited to some specific areas, in spite of the spectacular development of information technologies in the past decades. It is true that, more than fifty years later, we have computers which can defeat the chess world champion, but in many areas toddlers and beetles still perform better than the most advanced computers. Top down programming of artificial intelligence and artificial life turned out to be much less simple than expected. This not only resulted in the fact that computer scientists started to study in depth the fundamental biological question what life basically is, but it also inspired them to use a bottom up approach, which consists of having computers and robots develop ‘themselves’ in accordance with biological principles.

Gepubliceerd in: Book chapters

"In an era of heightened existential vulnerability and awareness of finitude there is a correspondingly heightened need for new contexts of human understanding. Here we owe an enormous debt of gratitude to de Mul for providing us with a superb explication of the thought of Wilhelm Dilthey, whose precocious insights into the finitude and historical contingency of human understanding promise to contribute immeasurably to the widening of its horizons."

Robert D. Stolorow, Human Studies. A Journal for Philosophy and the Social Sciences (2012) Read entire review

Also see The Tragedy of Finitude

Gepubliceerd in: Publications
Jos de Mul. The Tragedy of Finitude. Dilthey's Hermeneutics of Life. Analecta Hermeneutica, Vol. 1, no. 1 (2009), 248-251.

The publication of substantial parts of Wilhelm Dilthey’s philosophical legacy in volumes 17 (1977), 19 (1982), 20 (1990), 21 (1997), and 23 (2000) of his Gesammelte Schriften necessitates a thorough reinterpretation of his entire philosophy. The Tragedy of Finitude. Dilthey''s Hermeneutics of Life aims to contribute to such a reinterpretation by reconstructing the ontological foundation of Dilthey’s hermeneutics of life.

maandag, 21 november 2011 08:02

Horizons of Hermeneutics

Jos de Mul. Horizons of Hermeneutics: Intercultural Hermeneutics in a Globalizing World.  Frontiers of Philosophy in China. Vol. 6, No. 4 (2011), 628-655.

DOI: 10.1007/s11466-011-0159-x (DOI) 10.1007/s11466-011-0159-x

Abstract  Starting from the often-used metaphor of the “horizon of experience” this article discusses three different types of intercultural hermeneutics, which respectively conceive hermeneutic interpretation as a widening of horizons, a fusion of horizons, and a dissemination of horizons. It is argued that these subsequent stages in the history of hermeneutics have their origin in—but are not fully restricted to—respectively premodern, modern and postmodern stages of globalization. Taking some striking moments of the encounter between Western and Chinese language and philosophy as example, the particular merits and flaws of these three types of hermeneutics are being discussed. The claim defended is that although these different types of hermeneutics are mutually exclusive from a theoretical point of view, as interpreting beings in the current era we depend on each of these distinct hermeneutic practices and cannot avoid living on them simultaneously.

Keywords intercultural hermeneutics, globalization, horizon of interpretation, premodernism, modernism, postmodernism

Jos de Mul. The Tragedy of Finitude. Dilthey's Hermeneutics of Life. New Haven: Yale University Press, 2010 (second edition - eBook), 424 p.

First edition: 2004
ISBN: 780300097733
Cloth: US $52.00 (Order); €33,99 (Bestel)


One of the founders of modern hermeneutics, German philosopher Wilhelm Dilthey (1833-1911) confronted the question of how modern, postmetaphysical human beings can cope with the ambivalence, contingency, and finitude that fundamentally characterize their lives. This book offers a reevaluation and fresh analysis of Dilthey’s hermeneutics of life against the background of the development of philosophy during the past two centuries.

Jos de Mul relates Dilthey’s work to other philosophers who influenced or were influenced by him, including Kant, Schleiermacher, Hegel, Comte, Mill, Nietzsche, Husserl, Heidegger, Gadamer, and Derrida. Weaving together systematic analysis and historical investigation, de Mul begins the book with an account of the horizon on which Dilthey developed his unfinished masterwork, Critique of Historical Reason. The author then elaborates a systematic reconstruction of Dilthey’s ontology of life, relates the ontology to the work of other twentieth-century philosophers, and positions Dilthey’s thought within current philosophical debate.


Jos de Mul is full professor in philosophical anthropology, Faculty of Philosophy, Erasmus University, Rotterdam, The Netherlands. Winner of the Praemium Erasmianum Research Prize.

"A thorough, insightful account of Dilthey's philosophy, this book offers many valuable new contributions. De Mul argues effectively for Dilthey's relevance today"

Rudolf Makkreel, Emory University, Atlanta

"De Mul is an ambitious commentator. He reconstructs both biography and cultural context, and he interprets virtually all of Dilthey's more substantial writings while seeking to engage with his critics. In addition to extensive discussions of Dilthey's own writings, there are long sections on Kant, Hegel, Nietzsche, Husserl, Gadamer, and Derrida. In a book that may stand as one of the best and most thorough in the recent critical literature on Dilthey, de Mul successfully tackles all of these challenges"

Espen Hammer, The Review of Metaphysics 60:4 (2007)  Read entire review

In an era of heightened existential vulnerability and awareness of finitude there is a correspondingly heightened need for new contexts of human understanding. Here we owe an enormous debt of gratitude to de Mul for providing us with a superb explication of the thought of Wilhelm Dilthey, whose precocious insights into the finitude and historical contingency of human understanding promise to contribute immeasurably to the widening of its horizons.  

Robert D. Stolorow, Human Studies.A Journal for Philosophy and the Social Sciences (2012) Read entire review

This work by de Mul is the definitive synthesis on Dilthey available in English. It not only develops the thought of Dilthey chronologically, it also sets his thought in an overall structure that he terms the Critique. This structure solves one of the major problems of Dilthey studies - how to organize his disparate thoughts when no definitive work of his exists. Until this book, most other treatments, while helpful and informative, have not managed to rise to the precision and clarity of this work.
One of most helpful aspects to this book is the author's ability to locate and identify the tensions in Dilthey and provide the structure that is needed to understand them. By describing how ambivalence, contingency, and finitude serve as structuring ideas to Dilthey's thought, the author saves a reader from finding Dilthey contradictory and incomprehensible.
One final aspect of praise for this work is the clarity of thought and writing. A helpful and detailed Table of Contents allows any reader to quickly discover the argument and structure of the book. In addition, most esoteric and technical terms and ideas (including many 19th Century German philosophical concepts) are explained quickly and understandably in a way that allows one unfamiliar with these ideas to follow. These explanations, however, do not sidetrack the argument from its purpose and therefore do not prove distracting to one more familiar with the history and ideas referenced.
In conclusion, after having read many works on Dilthey, I find this to be the clearest, most informative, and best written of them all. Not only will it introduce one to a great philosopher, it will also provide a synthesis of his thought that is invaluable.

 Amazon.com review of reader

 

Gepubliceerd in: Books

Horizons of  hermeneutics. Globalization and intercultural interpretation. Guest lecture at Guangxi Normal Uiiversity. Guilin, December 11, 2010.

Gepubliceerd in: Lectures