Emil Lask

The following article is from The Great Soviet Encyclopedia (1979). It might be outdated or ideologically biased.

Lask, Emil

 

Born Sept. 25, 1875, in Wadowice, Kraków Województwo; died May 26, 1915, in Galicia. German philosopher. Representative of neo-Kantianism. Student of W. Windelband and H. Rickert. Professor at the University of Heidelberg (1910).

Rejecting the Kantian concept of “thing-in-itself,” Lask attempted to preserve the concept of objective ideal being as a transcendental logical structure found in consciousness but existing independently of it and attainable through intuition. Lask linked the theory of ideal being with the theory of value, which he interpreted in the spirit of E. Husserl’s phenomenology. Lask defined philosophy as theories of values, since, according to Lask, in the sphere of ideal being everything is intentional in nature and may be reduced to the concept of value.

WORKS

Die Logik der Philosophie und die Kategorienlehre. Tübingen, 1911.
Die Lehre vom Urteil. Tübingen, 1912.
Gesammelte Schriften, vols. 1–3. Tübingen, 1923–24.

REFERENCES

Herrigel, E. “E. Lasks Wertsystem.” Logos, 1923–24, vol. 12.

T. I. OIZERMAN

The Great Soviet Encyclopedia, 3rd Edition (1970-1979). © 2010 The Gale Group, Inc. All rights reserved.
References in periodicals archive ?
El trabajo de Crowell valora las relaciones interpretativas entre Emil Lask y John McDowel en torno a cierta interpretacion kantiana de la logica trascendental.
Specifically, she is wrong about Heinrich Rickert's philosophy and about Emil Lask's philosophy of history.
The Lukacs connection must be counted as significant, remembering that in 1913 Max Weber, Lukacs, and Emil Lask had pushed the value-validity question into aesthetics and eroticism.
A strong indication of this equivocation is the way Rickert virtually disappears as the book progresses, while Emil Lask receives no more than two scant references.
Space does not permit a discussion of the remaining chapters on such matters as the term Existenz in Heidegger on its way to Sein und Zeit, the importance of Emil Lask, the move from a focus on intuition to a focus on understanding: "transposing Husserl," and the final chapter on the mathematical and hermeneutical a priori.
The greater part of the course is devoted to a historical "sounding out" of the treatment of the topic from Kant to Emil Lask. Heidegger notes that "the basic direction of my critical considerations was already laid down in critical reports which I gave in Rickert's 1913 seminar, when reviewing Lask's Doctrine of Judgement" (p.
The first group ("Reconfiguring Traditional Logic") primarily considers the influence of Emil Lask's philosophy of transcendental logic (Kant's "logic of truth" [p.
To many this last will seem the most striking, notably the attention paid to Emil Lask, a brilliant figure in the circle around Rickert and Weber yet almost forgotten today.