Dieser Einschätzung und Berichten darüber, dass Simmels Berliner Vorlesungen geradezu gesellschaftliche Ereignisse waren, steht die Tatsache der nicht ungebrochenen und oft verdeckten Wirkungsgeschichte des Philosophen gegenüber, der zeitweise ganz vergessen schien. Dabei ist gerade Simmels Kulturphilosophie von unerwarteter Aktualität. Die Zeitschrift für Kulturphilosophie unternimmt es im jüngsten Band - dem ersten Doppelheft seit ihrer Neugründung -, den Spuren Georg Simmels und seiner Bedeutung (nicht nur) für die Philosophie der Kultur nachzugehen. Kultur ist für Simmel ein Schlüsselbegriff, der, anders als etwa der objektive Geist bei Hegel, nichts Substantielles mehr hat. Kultur ist nichts außerhalb von Interaktionen, sondern von sozialen Beziehungen repräsentierte Form des Zusammenlebens. In ihren beiden Momenten, Geschichte und Gesellschaft, fasst Simmel unter dem Einfluss Bergsons Kultur nicht mehr traditionell als substantielle Ganzheit, sondern als Erkenntnisgegenstand einer Soziologie, die das Zusammenleben von Menschen unter hochentwickelten technischen und ökonomischen Bedingungen mit offenem historischen Ausgang erforscht. Simmels lebensphilosophisches Vokabular, sein tastender Gestus und die Weigerung, das philosophische Denken auf Begriffsschablonen festzulegen, haben seinen Erfolg und die öffentliche Wahrnehmung nicht eben beflügelt. Wie viel neben der Kritischen Theorie auch die Weimarer Kulturphilosophie den Vorzeichnungen Simmels verdankt, wird in diesem Band (mit Beiträgen u.a. von Günter Figal, Birgit Recki, Margaret Gilbert, Ferdinand Fellmann, Gérard Raulet, Hubertus Busche, Ernst Wolfgang Orth und Hannes Böhringer) herausgearbeitet. AbstractsGünter Figal: »Things to Touch. Phenomenological Considerations Following Georg Simmel« Starting from the observation that there are two different kinds of experiencing a thing - grasping and using it or keeping distance and contemplating it - this essay inquires into the enablement of this difference in experience. Referring to Georg Simmel's essay »Der Henkel« the special character of the handle of a vessel is examined in order to clarify the nature of the difference between things to grasp and things to contemplate. The argument is that this difference in experiencing a thing is enabled by the spatiality of things and references to them. Therefore the example of the handles of a Japanese Iga-vase is taken to demonstrate how the particular spatiality of a thing determines the reference to it. Thus the difference in the ways of experiencing a thing results from a difference in the experience of space. Clemens Albrecht : »It's Rembrandt, not the Art of some Random Bunglar Georg Simmel as a Philosopher of Representative Culture« It seems misleading to regard Georg Simmel as one of the founders of modern cultural studies. Instead, it is argued that Simmel's cultural sociology remained oriented to 19th centurys culture. In this sense the article reconstructs his theory of individual and collective cultivation as standing in contrast to currently dominating cultural concepts based on egalitarianism. Birgit Recki: »No tragedy Simmel's Controversial Theory of Culture« In his essay »Der Begriff und die Tragödie der Kultur« (1912/13) [»The concept and the tragedy of culture«] Georg Simmel has argued (and for many critical contemporaries convincingly so) that modern culture in the overwhelming acceleration of its productivity had risen into a sphere no longer disposable to human actors: What he in an Hegelian approach calls »objective culture«, signifying the sphere of human artefacts, in a kind-of self-sufficient and autonomous development moves out of reach for their former producers, thus no longer serving as fruitful elements of their »subjective culture«. Ernst Cassirer in one of his essays from 1942 (»Zur Logik der Kulturwissenschaften«) strictly denies the thereby supposed »tragedy of culture« by arguing that Simmel in a hidden mysticism makes claim for imparted unity of Human Being and World, which - Cassirer holds - would be completely illusionary. In his arguing Cassirer insists on an essential intuition concerning all human culture: the transformation of meaning always is an open process requiring active communication and work, unpredictable from the perspective of any »objective« measure; he thereby reminds of the never ending work-in-progress, as which culture is to be taken. - The »virtual debate« between Simmel and Cassirer is ultimately about the indirect evaluation which has to be part of any philosophy of culture, providing human actors with a - preferably positive - prejudice for confidently leading their lives in what is necessary to be regarded as their culture. Michael Großheim: »Creative Destruction. On a German Intellectual Topos during the Culture War« Georg Simmel is among the intellectuals taking part in the German side of the »Culture War«, parallel to the war 1914-1918. This article discusses three different meanings of »Culture War«: 1. »Culture War« as war about culture, 2. »Culture War« as war by means of culture, 3. »Culture War« as aggravated proceeding of criticism of culture. Among the motives of the »Culture War« is the reproach of »barbarism« made by Henri Bergson against the German side originating from a public debate after the destruction of the Cathedral of Reims. In the reactions of German intellectuals (alongside Georg Simmel were Alfred Döblin, Friedrich Gundolf, Max Scheler and Georg Misch) a reinterpretation of the concept of culture is apparent, inspired by philosophy of life and leading to a peculiar »ethic of the creative power of culture«. Simmels examination of the generic case of the Cathedral of Reims conclusively serves as prototype of a criticism of this approach: German intellectuals confuse metaphors stemming from the sphere of nature with those of culture without reflection, thus obliterating essential differences between those spheres. Ferdinand Fellmann: »The End of Culture. How Georg Simmel's Sociology Deconstructs the Concept of Culture« In this paper I claim that the metaphysical concept of culture has come to an end. Among the European authors Georg Simmel is the foremost who has deconstructed the myth of culture as a substantial totality beyond relations or prior to them. Two tenets of research have prepared the end of all-inclusive culture: First, Simmels formal access that considers society as the modality of interactions and relations between individuals, thus overcoming the social evolutionism of Auguste Comte; second, his critical exegesis of idealistic philosophy of history, thus leaving behind the Hegelian tradition. Although Simmel adheres in some statements to the out-dated idea of morphological unity, his sociological and epistemological thinking paved the way for the concept of social identity as a network of series connected loosely by contiguity. This type of connection is confirmed by the present feeling of life as individual self-invention according to changing situations. Gérard Raulet: »Expressions and Pathologies of the Social« What is the nature of the relation between self presentation and political representation? Drawing on Simmel and Plessner this article tries to define the constitutive function of the role and the danger of self-expression as well as of a total transparency. Both of them are inhabited by a pathological excess of representation which undermines what it pretends to aim at: democracy. Uwe C. Steiner: »From the Objects to the Objectivity of the SocialSimmel's Sociology of Perception and Acoustic Art in the Age of Mechanical Reproduction« Simmels Sociology explores elementary processes of socialization or collectivization. Thus, the sociology of the senses examines how sight, hearing, feeling, smelling and tasting contributes to constituting societies. Though Simmel observes that modern refined civilization diminishes the depths of the senses but increases its empha...

Ralf Konersmann (* 18. Februar 1955 in Düsseldorf) ist ein deutscher Philosoph. Derzeit ist er Lehrstuhlinhaber am Philosophischen Seminar der Universität Kiel. Er wurde 1987 zum Dr. phil. promoviert, war von 1987 bis 1993 wissenschaftlicher Mitarbeiter und wissenschaftlicher Assistent an der Fernuniversität in Hagen, habilitierte sich 1993 und war von 1993 bis 1996 Professor für Kulturtheorie und Kulturphilosophie an der Universität Leipzig. Seit 1996 ist er Lehrstuhlinhaber des Lehrstuhls für Philosophie und ihre Didaktik an der Universität Kiel und seit 2000 Direktor des Philosophischen Seminars. Im Oktober 2005 wurde er zum ordentlichen Mitglied der Akademie der Wissenschaften in Hamburg berufen. Ralf Konersmann ist Autor zahlreicher Aufsätze, Essays, Artikel und Feuilletons und Mitherausgeber des Historischen Wörterbuchs der Philosophie sowie - seit 2007 - der Zeitschrift für Kulturphilosophie. Seine Forschungsschwerpunkte liegen auf den Gebieten Begriffsgeschichte und Historische Semantik, Metaphorologie, Kulturphilosophie, Geschichte und Kritik des Sehens sowie Philosophie und ihre Didaktik.