I’ve mentioned the name Karl Löwith a couple times on this blog already and will most likely keep using his name and his books as references in the future. So why not say a little about who this man is? Internet resources on his life/philosophy Karlare scarce. I think the best one can do is read the short paragraph someone uploaded to Wikipedia but if you can read German, there is more information at the German version of his Wikipedia site. Otherwise you will just have to visit this blog and read an on-going dialogue I’m having with the man’s books. This blog isn’t about Mr. Löwith, however, so don’t worry if you don’t want to be drowned with (regrettably) obscure philosophies.

This is part 1 in my attempt at telling the internet just who Karl Löwith is. Because if the internet doesn’t know, how are those kids who don’t know how to use a library going to find out? Enough introduction.

Löwith’s reception in America and why you might have heard his name before: I don’t mean that as a putdown, Löwith isn’t a rockstar philosopher and it is more than likely that many philosophy students have no idea who he is. He was a Professor in the United States between from 1941 to 1952 (he also happened to teach in Germany, Italy and Japan); first in Hartford as a theology Professor then in New York (New School) as a philosophy Professor. During this time he wrote his two most well known works, one in German the other in English: Von Hegel zu Nietzsche (from Hegel to Nietzsche) and Meaning in History. Here are the opening sentences Richard Wolin has in his chapter dedicated to Löwith in Heidegger’s Children, a book, however, I do not recommend.

K. Löwith is one of the most significant figures of twentieth-century German philosophy. In the English-speaking world, he is perhaps best known for his landmark studies of modern historical consciousness. Two of his works have attained the status of minor classics: From Hegel to Nietzsche, an erudite account of the decline and fragmentation of German classical philosophy, and Meaning in History, a controversial reading of the relationship between modern philosophies of history and their theological predecessors.

Like Wolin, many other philosophers involved in an argument over Heidegger’s national socialism use Löwith’s observations of Heidegger as evidence that the later was in fact a full blown Nazi. Löwith’s philosophy is, in the English speaking world, overshadowed by his relationship with Heidegger. The other most common use of Löwith is much more positive (for making him an interesting guy to read). His book From Hegel to Nietzsche is sited as a source for many many texts that wish to make statements about any German philosopher that happens to fall between Hegel and Nietzsche. It is one of the most important secondary works on 19th century German philosophy. It is a long, taxing book but worth the overview of developing Hegelianism and early Existentialism.

That about summarizes Löwith’s interaction with the English-speaking philosophical world – Löwith as a source for learning about Heidegger’s “true” nature and as a source for learning about 19th century German philosophy. It leaves out, however, other significant contributions this man made to philosophy of history, phenomenology and Nietzsche studies (among others). The continuation of this series will go more into depth about the areas of this man’s life and philosophy that have not received popular attention (outside what the English speaking reader might have already seen).