Hartmann, Nicolai(nē`kōlī), 1882–1950, German philosopher, b. Latvia. He taught at Marburg (1922–25), Cologne (1925–31), Berlin (1931–45), and Göttingen (1945–50). Abandoning his early adherence to idealism, he propounded instead a philosophical realism based on the intelligibility of being. For Hartmann, ontology was the source of philosophy. He saw philosophy's mission as the statement of the problems of being and the unraveling of the irrational and the puzzling. Although a nontheistic humanist, he posited three levels of the spirit, which he considered to be a process rather than a substance. He held the world to be a unity, but said that one would not be justified in calling that unity God. In his Ethik (1926, tr., 3 vol., 1932), he sought to develop a system of values from the ethics of Max SchelerScheler, Max
, 1874–1928, German philosopher. He taught at the universities of Jena (1901–7) and Munich (1907–10), where he was influenced by Franz Brentano and the followers of Edmund Husserl.
..... Click the link for more information. ; Hartmann's ethics, like Scheler's, are distinctive in their treatment of the freedom of the will. Hartmann argued that there exist objective values that we can intuit and use as guides for action. Among his other works are Gründzuge einer Metaphysik der Erkenntnis (1921); Das Problem des geistigen Seins (1933); Möglichkeit und Wirklichkeit (1938); Der Aufbau der realen Welt (1940); Neue Wege der Ontologie (1949, tr. New Ways of Ontology, 1952); and Ästhetik (1953).
See W. H. Werkmeister, Nicolai Hartmann's New Ontology (1990).
Born Feb. 20, 1882, in Riga; died Oct. 9, 1950, in Göttingen. German idealist philosopher, founder of the so-called critical, or new, ontology.
Hartmann graduated from a Gymnasium in St. Petersburg. From 1920 to 1945 he was a professor of philosophy at the universities of Marburg, Cologne, and Berlin, and from 1945 to 1950, at the University of Göttingen.
At first Hartmann was a follower of the neo-Kantian Marburg school, but he became dissatisfied with its subjectivism (“methodologism”). Under the influence of E. Husserl and M. Scheler, he worked out an ontological concept that, on the whole, represents a modernization of the Aristotelian and scholastic doctrine of being (System of Ontology, vols. 1-4, 1933-50). According to Hartmann, being has a stratified structure and must be regarded as a hierarchy of four qualitatively distinct layers: the inorganic, the organic, the psychological, and the spiritual. The modes of existence and the categorial structure of the various strata are not identical. Thus, the immaterial strata (the spirit and the psyche) exist only in time. Each of the upper strata is rooted in a lower one but is not completely determined by it. The lower modes of being are more active in their self-assertion; the upper ones possess more freedom of manifestation. Hartmann considered the fundamental philosophical problems to be insoluble. Following Scheler in ethics, Hartmann developed the theory of immutable “ethical values.” For Hartmann, the principal question in this sphere is the problem of the relationship between values and freedom of the will. In his Ethics (1925) he interprets the problem as the relationship between two kinds of forces, or determinations—the ideal (values, which are orienting points for the will) and the real (the will, implementing values).
WORKSGrundzüge der Metaphysik der Erkenntnis, 4th ed. Berlin, 1949.
In Russian translation:
Estetika. Moscow, 1958.
REFERENCESZotov, A. F. “Problema bytiia v Novoi ontologii N. Gartmana.” In the collection Sovremennyi ob” ektivnyi idealizm. Moscow, 1963.
Gornshtein, T. N. Filosofiia N. Gartmana. Leningrad, 1969. (With bibliography.)
Heimsoeth, H., and R. Heiss (eds.). N. Hartmann: Der Denker und sein Werk. Göttingen, 1952.
Feuerstein, R. Die Modallehre N. Hartmanns. Cologne, 1957.
Barone, F. N. Hartmann nella filosofia del novecento. Turin, 1957.