Structured to introduce the reader into all aspects of the philosophy of Nicolai Hartmann (1882-1950), this book aims to stimulate further interest into his thought. Once considered the most studious and systematic of all the German philosophers of the twentieth-century, this prolific author has been nearly forgotten. For many years a student and an admirer of Hartmann's work, Cicovacki argues that a closer look into Hartmann's ontologically and axiologically oriented philosophy contains a promise of a vital philosophical orientation, especially with regard to our understanding of the nature, place, and role of humanity in the larger world. "The Analysis of Wonder" - Hartmann's own definition of philosophy - is an invitation to the readers to challenge their preconceived and self-interested notions of reality in order to relearn to appreciate the always changing and conflicting world, in all of its complexity, richness, and sublimity.

The imposing scope and penetrating insights of German philosopher Nicolai Hartmann’s work have received renewed interest in recent years. The Neo-Kantian turned ontological realist established a philosophical approach unique among his peers, and it provides a wealth of resources for considering contemporary philosophical problems. The chapters included in this volume examine his ethics, ontology, aesthetics, philosophy of mind, and philosophy of nature. They explore his ontology of values, autonomy and human enhancement, and law; his theory of levels of reality, space-time and geometry, the categories of temporality, causality, and “life,” the question of realism, and social ontology. Others take inspiration from his aesthetic theory, ideas about education, and his embrace of the Socratic pathos of wonder. They bring his philosophy into conversation with that of his contemporaries, including Roman Ingarden and Konrad Lorenz’s appropriation of Hartmann, as well as with the history of philosophy, including Plato’s theory of recollection, pre-Socratic philosophy, and that of his Russian teacher Nikolai Lossky. Those familiar with Hartmann’s wide-ranging systematic philosophy will benefit from these new engagements with his work, and those new to it will find them relevant to a number of current philosophical debates.

Nicolai Hartmann was one of the most prolific and original, yet sober, clear and rigorous, 20th century German philosophers. Hartmann was brought up as a Neo-Kantian, but soon turned his back on Kantianism to become one of the most important proponents of ontological realism. He developed what he calls the “new ontology”, on which relies a systematic opus dealing with all the main areas of philosophy. His work had major influences both in philosophy and in various scientific disciplines. The contributions collected in this volume from an international group of Hartmann scholars and philosophers explore subjects such as Hartmann's philosophical development from Neo-Kantianism to ontological realism, the difference between the way he and Heidegger overcame Neo-Kantianism, his Platonism concerning eternal objects and his interpretation of Plato, his Aristotelianism, his theoretical relation to Wolff's ontology and Meinong's theory of objects, his treatment and use of the aporematic method, his metaphysics, his ethics and theory of values, his philosophy of mind, his philosophy of mathematics, as well as the influence he had on 20th century philosophical anthropology and biology.

Nicolai Hartmann's Possibility and Actuality is the second volume of a four-part investigation of ontology. It deals with such questions as: How do we know that something is really possible? Is the possible only the actual? Is the actual only the possible? What is the difference between ideal and real possibility? This groundbreaking work of modal analysis describes the logical relations between possibility, actuality, and necessity, and it provides insight into the relations between modes of knowledge and modes of being. Hartmann reviews the history of philosophical concepts of possibility and necessity, from ancient Megarian philosophy to Aristotle, to Medieval Scholasticism, to Leibniz, Kant, and Hegel. He explains the importance of modal analysis as a basic investigative tool, and he proposes an approach to understanding the nature of human existence that unifies the fields of ontology, modal logic, metaphysics, and epistemology. This brilliant and fascinating work is relevant to many topics of debate in contemporary philosophy, including the ontology of possible worlds, the metaphysics of modality, the logic of counterfactual conditionals, and modal epistemology. It illuminates the nature of real, ideal, logical, and epistemic possibility.

Nicolai Hartmann (1882-1950), along with Henri Bergson and Martin Heidegger, was instrumental in restoring metaphysics to the study of philosophy. Unlike his contemporaries, however, Hartmann was clearly influenced by Plato. His tour-de-force, Ethik, published in English in 1932 as Ethics, may be the most outstanding work on moral philosophy produced in the twentieth century.In the first part of Ethics (Moral Phenomena), Hartmann was concerned with the structure of ethical phenomena, and criticized utilitarianism, Kantianism, and relativism as misleading approaches. In the second part, Moral Values, the author describes all values as forming a complex and as yet imperfectly known system. The actualization of the non-moral and elementary moral values is a necessary condition for the actualization of the higher values. It is on this account that rudimentary values have a prior claim.Hartmann outlines the main features of the chief virtues, and shows that the moral disposition required in any exigency is always a specific synthesis of various and often conflicting values. Specifically describing fundamental moral values-such as goodness, nobility, and vitality-and special moral values-such as justice, wisdom, courage, self-control, trustworthiness, and modesty-Hartmann takes theoretical philosophy and brings it very much into the realm of the practical.A compelling and insightful volume, Moral Values remains an essential contribution to the moral and ethical literature of the twentieth century. Hartmann offers a self-contained system of ethics that yet offers a conservative outlook on social life.

It is no exaggeration to say that of the early 20th century German philosophers who claimed to establish a new ontology, former neo-Kantian turned realist Nicolai Hartmann is the only one to have actually followed through. "Ontology: Laying the Foundations" deals with "what is insofar as it is," and its four parts tackle traditional ontological assumptions and prejudices and traditional categories such as substance, thing, individual, whole, object, and phenomenon; a novel redefinition of existence and essence in terms of the ontological factors Dasein and Sosein and their interrelations; an analysis of modes of "givenness" and the ontological embeddedness of cognition in affective transcendent acts; and a discussion of the status of ideal being, including mathematical being, phenomenological essences, logical laws, values, and the interconnections between the ideal and real spheres. Hartmann’s work offers rich resources for those interested in overcoming the human-centeredness of much 20th century philosophy. Hartmann’s work offers rich resources for those interested in overcoming the human-centeredness of much 20th century philosophy.

Since the nineteenth century, moral philosophy in the Western world has been dominated by utilitarianism, Kantianism, and relativism. Only a few philosophers have been able to escape from this Procrustean bed. Foremost among these few is Nicolai Hartmann (1882-1950). Together with Henri Bergson and Martin Heidegger, Hartmann was instrumental in restoring metaphysics. Hartmann's metaphysics differs markedly from that of both Bergson and Heidegger, in his indebtedness to Plato.In 1926, Hartmann published a massive treatise, Ethik, which was translated into English by Stanton Coit and published as Ethics in 1932. Ethics is probably the most outstanding treatise on moral philosophy in the twentieth century. The central concept of the book is ""value."" Drawing upon the pre-modern view of ethics, Hartmann maintains that values are objectively given, part and parcel of the order of being. We cannot invent values, we can merely discover them.The first part of Ethics is concerned with the structure of ethical phenomena and criticizes utilitarianism, Kantianism, and relativism as misleading approaches. After some introductory thoughts concerning the competence of practical philosophy, Hartmann discusses the essence of moral values, including their absoluteness and ideal being, and the essence of the ""ought."" Hartmann is both controversial and compelling. He provides a moral philosophy that rejects the subjectivism of the ruling approaches, without taking recourse to older theological notions on the foundation of the ethical. In sum: Hartmann's Ethics constitutes an impressive and preeminent contribution to moral philosophy.

Max Scheler and Nicolai Hartmann developed ethics upon a phenomenological basis. This volume demonstrates that their contributions to a material ethics of value are complementary: by supplementing the work of one with that of the other, we obtain a comprehensive and defensible axiological and moral theory. By “phenomenology,” we refer to an intuitive procedure that attempts to describe thematically the insights into essences, or the meaning-elements of judgments, that underlie and make possible our conscious awareness of a world and the evaluative judgments we make of the objects and persons we encounter in the world.

The book is the first English translation of Nicolai Hartmann's final book, published in 1953. It will be of value to graduate students in philosophy, scholars concerned with 20th century Continental philosophy, students of aesthetics and art history and criticism, and persons in and out of academic philosophy who wish to develop their aesthetic understanding and responsiveness to art and music. Aesthetics, Hartmann believes, centers on the phenomenon of beauty, and art “objectivates” beauty, but beauty exists only for a prepared observer. Part One explores the act of aesthetic appreciation and its relation to the aesthetic object. It discovers phenomenologically determinable levels of apprehension. Beauty appears when an observer peers through the physical foreground of the work into the strata upon which form has been bestowed by an artist in the process of expressing some theme. The theory of the stratification of aesthetic objects is perhaps Hartmann's most original and fundamental contribution to aesthetics. He makes useful and perceptive distinctions between the levels in which beauty is given to perception by nature, in the performing and the plastic arts, and in literature of all kinds. Part Two develops the phenomenology of beauty in each of the fine arts. Then Hartmann explores some traditional categories of European aesthetics, most centrally those of unity of value and of truth in art. Part Three discusses the forms of aesthetic values. Hartmann contrasts aesthetic values with moral values, and this exploration culminates in an extensive phenomenological exhibition of three specific aesthetic values, the sublime, the charming, and the comic. A brief appendix, never completed by the author, contains some reflections upon the ontological implications of aesthetics. Engaged in constant dialogue with thinkers of the past, especially with Aristotle, Kant and Hegel, Hartmann corrects and develops their insights by reference to familiar phenomena of art, especially with Shakespeare, Rembrandt and Greek sculpture and architecture. In the course of his analysis, he considers truth in art (the true-to-life and the essential truth), the value of art, and the relation of art and morality. The work stands with other great 20th century contributors to art theory and philosophical aesthetics: Heidegger, Sartre, Croce, Adorno, Ingarden, and Benjamin, among others.

This book presents Robert S. Hartman's formal theory of value and critically examines many other twentieth century value theorists in its light, including A.J. Ayer, Kurt Baier, Brand Blanshard, Paul Edwards, Albert Einstein, William K. Frankena, R.M. Hare, Nicolai Hartmann, Martin Heidegger, G.E. Moore, P.H. Nowell-Smith, Jose Ortega y Gasset, Charles Stevenson, Paul W. Taylor, Stephen E. Toulmin, and J.O. Urmson. Open Access funding for this volume has been provided by the Robert S. Hartman Institute.