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Peter Weiss im Gespräch mit Friedrich Luft (1964)

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Esther Vilar - "Der dressierte Mann" (Gespräch, 1971)

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literatur

theater

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Rüdiger Safranski

goethe

friedrich schiller

idealismus

jena

weimar

freiheit

biographie

biografie

romantik

philosophie

die horen

die räuber

natur

coolness

klassik

wilhelm tell

00:00:00

Welcome Rüdiger Safranski,

00:00:02

good day, I'm looking forward to our

00:00:05

conversation. How do we want to start? Yes, would

00:00:07

you like to briefly read the beginning of your

00:00:10

book to us? May I

00:00:14

make this request? Yes, I'd be happy to do so. After

00:00:22

Silas's death on May 9, 1805, the

00:00:26

body was autopsied and found As in the

00:00:28

protocol at the time, the lungs were called

00:00:30

gangrenous, mushy and completely

00:00:33

unorganized, the heart had no muscle substance,

00:00:37

the gallbladder and spleen were unnaturally

00:00:39

enlarged, the kidneys were dissolved in their substance

00:00:42

and completely overgrown

00:00:55

One has to wonder how the poor man

00:00:58

was able to live so long.

00:01:01

Hadn't Schiller himself

00:01:03

spoken of it as being the spirit that

00:01:06

builds its body? He had

00:01:08

obviously succeeded; his creative

00:01:11

enthusiasm kept him alive beyond the

00:01:15

body's expiration date.

00:01:18

Heinrich Voss Fila The companion of the dying person

00:01:20

noted that only with his infinite

00:01:23

spirit can it be explained how he was able to live so long.

00:01:28

The

00:01:31

first definition of Schiller's

00:01:33

idealism can be seen from the autopsy findings.

00:01:35

Idealism is when you live longer with the power

00:01:38

of enthusiasm than your

00:01:41

body actually allows. It is the

00:01:44

triumph of one enlightened by a bright

00:01:47

will

00:01:49

the power of enthusiasm would be better

00:01:51

franzki they are writing a book about

00:01:54

enthusiasm the creative

00:01:55

enthusiasm in a time of the kunis where

00:02:00

everyone controls themselves holds back they do

00:02:02

n't want to show their feelings they

00:02:04

wanted to set a counterpoint yes I

00:02:07

wanted to set a counterpoint

00:02:10

because that Talking about culture annoys me,

00:02:12

so it's not just the talk, it's

00:02:14

also a form of staging and I

00:02:17

think the most precious thing we have, the most

00:02:22

vital and invigorating, is

00:02:25

enthusiasm. Enthusiasm keeps us

00:02:27

alive and you should also have

00:02:31

enthusiasm in public

00:02:33

spaces

00:02:34

have a better place and it should also

00:02:39

be clear that we cultness is something

00:02:44

for people who are already dead rather those who

00:02:47

are dead no the enthusiasm is

00:02:49

where does this art come from that now

00:02:52

dominates our time well let's be

00:02:56

honest it's of course a

00:02:57

production yes it is It sometimes glows

00:03:00

among the cool people, of course,

00:03:02

quite powerfully, but

00:03:04

rather than styling for the

00:03:07

public, the

00:03:10

untouchedness and the cold have apparently

00:03:14

become an ideal, so the coolness

00:03:18

ideal is in itself more of an

00:03:20

incitement to double standards If

00:03:22

you

00:03:23

want to have something that makes you hot,

00:03:26

but you have to show it at the same time

00:03:28

that you stay cold, the enthusiasm you can

00:03:31

feel in your book, in any case,

00:03:34

the democracy they have completely thought of in

00:03:36

Schiller's work and Schiller's

00:03:38

personality are in the

00:03:42

near, well, me I have a strange

00:03:47

story with this. Maybe I actually wanted to

00:03:50

write my book or

00:03:53

what I wanted to write about the wonder years of the German

00:03:55

spirit in the vicinity of this great

00:03:58

time around 1800. Yes, you can be sure that

00:04:01

German culture has never been better than this,

00:04:03

so this is a laboratory

00:04:06

So ideas were a flight of fancy and a

00:04:08

vitality unparalleled. I

00:04:13

wanted to describe this golden age, these miracle years,

00:04:15

and Schiller was more like a strategic

00:04:18

figure, yes, it is total and to

00:04:21

get into it one among other things,

00:04:23

albeit an important one, yes even one

00:04:25

with Goethe together a

00:04:28

central figure but then

00:04:31

when approaching mistakes yes there is

00:04:35

something contagious about the guy yes and that

00:04:38

really happened to me that

00:04:40

's the difference with the other

00:04:42

characters I wrote about

00:04:43

that was my relationship from the start

00:04:46

was actually a lot

00:04:48

I knew pretty much exactly what I

00:04:51

wanted from you, but the Schiller is

00:04:53

completely new to me and what was it, what was the

00:04:57

secret that

00:04:59

made you fall in love, maybe even?

00:05:02

So you know,

00:05:07

that makes him perhaps also modern. He is

00:05:09

actually an author who is

00:05:13

completely He has lived from the eros of the public,

00:05:17

so to speak, he comes from the

00:05:19

outside in, he is not someone who

00:05:22

sits in a corner and looks at his soul, but

00:05:24

rather it is a person

00:05:27

who is the rhetoric of the work of the

00:05:31

public, a public soul

00:05:33

but in this public in this

00:05:36

way

00:05:37

He also does this by staging himself publicly so that he involves everyone who

00:05:41

comes close to

00:05:43

his own obsessions and

00:05:48

brings people into them. Yes, in

00:05:51

life, when I escaped, he

00:05:53

enjoyed his time. I escaped so little in life

00:05:55

and I'm there yes not in good

00:05:57

company so when I think

00:05:59

someone like Goethe yes

00:06:03

I was enthusiastic about this

00:06:04

enthusiast yes Goethe

00:06:07

just the one there after the friendship

00:06:09

with the two began in

00:06:11

1794 then Goethe will say here

00:06:16

I am dating a new era in my life yes

00:06:18

him Will be grateful to Schiller that

00:06:20

he got back into poetry with momentum,

00:06:23

to Goethe

00:06:25

that he untied his fist package

00:06:27

and sat on it again.

00:06:29

So I want to say that if you

00:06:31

catch fire with Schiller, you're really in

00:06:34

good company,

00:06:35

that's a thing enormous contrast yes it is

00:06:40

a contrast of the trade secret or

00:06:43

friendship was also that you

00:06:48

also knew about the complementarity of your two temperaments

00:06:51

and appreciated exactly that

00:06:53

for what yes who stood for what

00:06:56

perhaps you have to mention so that you can

00:06:59

say that you can measure the extent of it

00:07:02

what was to be achieved in this

00:07:04

friendship that at the beginning

00:07:07

in his first unsuccessful encounter

00:07:09

between Goethe and Schiller that was in

00:07:12

1788 Goethe had just

00:07:16

returned from Italy and

00:07:18

everything in Germany was getting on his nerves yes

00:07:20

the weather and Mrs. von Stein And

00:07:23

Schiller, too, with his new

00:07:25

fame, yes, and he

00:07:27

kept Goethe's fame away from him,

00:07:28

and then Schiller writes in

00:07:31

a letter to his friend Körner after

00:07:34

this unsuccessful encounter with this

00:07:36

Goethe, this aloof one, he would have to be

00:07:40

treated like one proud prude you

00:07:42

would have to have a child for him yes so

00:07:44

Schiller has real

00:07:47

penetration fantasies yes in his

00:07:49

male role she takes the woman in Goethe

00:07:51

so there was a lot of envy and

00:07:53

interesting and and

00:07:55

anger with Schiller but then the

00:07:57

happy turn of events the happy turn of events

00:07:59

and Schiller As always in his

00:08:03

personal matters, it is also very

00:08:04

clear

00:08:05

and very strategic and then

00:08:08

he knows that resentment night is

00:08:12

self-poisoning. He prescribes himself

00:08:14

a detoxification cure, so to speak. He

00:08:16

says I don't look over at

00:08:18

Goethe anymore, I go my own way, I

00:08:21

develop my strength and then It could

00:08:25

be that we meet again on a stage,

00:08:27

so he takes

00:08:29

Goethe as his principle. Friendship

00:08:32

would be nice, but you only achieve it

00:08:33

if you don't aim at it, you hit

00:08:36

best when you don't aim and that's how it

00:08:38

will develop a few

00:08:40

Years later in 1794, um, Schiller

00:08:44

now has this rank that he has the ears of

00:08:47

your magazine, so to speak, of

00:08:49

the German cultural nation because

00:08:51

he wants to gather the most important minds in

00:08:53

this magazine and of course

00:08:55

Goethe has to be there too, so that's how things are

00:08:58

now developing organically, so to

00:09:00

speak a cooperation and then

00:09:03

they come together and then it

00:09:07

really starts then we

00:09:08

also catch fire with each other. Goethe has

00:09:10

now also

00:09:13

read a lot of things other than just the

00:09:14

robbers, yes, and then the stage that

00:09:19

Schiller was looking for was there without them to look

00:09:21

for

00:09:22

Goethe, who clings to nature,

00:09:25

Schiller, who wants to dominate nature,

00:09:29

Goethe, to whom everything is easy, Schiller,

00:09:32

who has to work hard until something stands

00:09:36

and comes into being. These are two

00:09:38

basic principles of German literature that

00:09:40

meet there and then find them. Yes,

00:09:46

you can say in the most pointed

00:09:51

way,

00:09:54

one of the Schillers represents the

00:09:56

entire collected power of consciousness

00:10:00

yes of the clarity of

00:10:03

intellectuality also image yes so and

00:10:08

Goethe is one of the much stronger

00:10:12

of the intuition of which one can

00:10:15

also say from the unconscious comes yes and

00:10:18

from the spontaneous from the dark also

00:10:22

Schiller the hell Goethe who

00:10:26

draws from the dark yes and this

00:10:29

this complementarity yes

00:10:33

you both enjoy there is this this

00:10:35

wonderful situation where

00:10:38

after a few weeks

00:10:42

Schiller writes after a few weeks

00:10:44

the friendship begins writes

00:10:47

many one Letter to Goethe this is the

00:10:50

famous birthday letter from August

00:10:53

1794 in the letter edition so seven

00:10:57

eight pages

00:10:59

this is a portrait of Goethe and

00:11:02

Goethe gets this letter and is

00:11:04

stunned with delight he writes

00:11:07

back they have drawn the sum of my

00:11:09

existence with so much clarity

00:11:12

but a spacious dress there is

00:11:14

also a reductionist way of wanting to

00:11:16

understand someone no a spacious

00:11:19

kind of clarity Goethe will read this

00:11:22

letter again and again then later after

00:11:24

von Schiller's death he will

00:11:27

always prefer the letter and read it again

00:11:29

in the mirror in which this understanding is

00:11:32

of a friend to continually

00:11:34

encourage oneself to pursue one's own life's work, so

00:11:37

perhaps it gives Goethe a clear

00:11:41

mirror of consciousness and Goethe gives

00:11:43

Schiller an even stronger confidence

00:11:46

in the unconscious forces from which

00:11:49

poetry also lives and so

00:11:52

the two come together and all of that

00:11:54

This Weimar must have

00:11:56

actually been paradise on earth or

00:11:58

transfigured, well I mean we

00:12:02

have to transfigure a little when we

00:12:04

look back now, but they

00:12:06

themselves have always

00:12:07

transfigured it, oh but not all of the

00:12:10

German intellectual greats were

00:12:11

gathered there. They were all gathered there yes, and

00:12:14

in Weimar you just had to walk diagonally across

00:12:17

the street and then it was an

00:12:18

encounter between classical and romantic,

00:12:20

yes, it was all together in one

00:12:22

dense area and the

00:12:26

mutual stimulation was

00:12:28

of course tremendous, but also

00:12:31

the back stairs The intrigue and

00:12:34

all of that was of course there too, yes I mean the

00:12:37

different camps were partly

00:12:40

enemies too, maybe that's overthinking it

00:12:42

but how long yes and Goethe and

00:12:45

here and Schiller there were also

00:12:48

creeping currents of the

00:12:51

conflicts yes we're tackling them all today I

00:12:54

really liked being together like that, but

00:12:56

of course there were also opposites and there was

00:12:59

this narcissism of small differences and

00:13:03

all that in the provinces and that, yes, I

00:13:05

mean this secret capital of

00:13:07

culture Weimar, that's what we have to imagine as

00:13:09

a city with around 4,000 to 5,000 inhabitants at the time

00:13:12

yes also with open dung heaps

00:13:15

yes and if you if if if the

00:13:19

Schiller visits the Herder yes then

00:13:21

it may be that

00:13:23

pigs are being driven along the streets

00:13:25

and you have to stop there yes so it

00:13:28

is also a rural town

00:13:29

a residential town a city of the

00:13:32

spirit a city of salons and

00:13:34

all in one cuddly model

00:13:36

yes, but you have to

00:13:39

say that the Weimaraners in this flourishing

00:13:42

time they knew that cultural

00:13:44

Germany was looking at this city yes there

00:13:48

was also a sense of pride there and there was also back

00:13:50

then There was already a cultural tourism,

00:13:53

people came to Weimar and the

00:13:55

Schillers and the Goethes and the gentleman.

00:13:58

Sometimes it was even too much because

00:14:00

they had to divert too much of their working time to

00:14:07

receive people passing through in the morning, some of them from abroad,

00:14:09

French and English and so on in

00:14:11

Weimar, Schiller has long been famous

00:14:14

and of course he has his smaller

00:14:18

beginnings as a trained doctor who studied at the

00:14:21

Duke's Karlschule and

00:14:24

has to study with military drill

00:14:28

with arrest if you don't follow the Duke who

00:14:31

directly

00:14:33

supervises the school and then

00:14:36

he writes his first piece and

00:14:38

the Erfurt scholarly

00:14:41

newspaper commented on July 24, 1781 as they

00:14:46

write in the book, we can

00:14:48

expect a German Shakespeare, so

00:14:50

it is this one,

00:14:53

yes I want to, while he is writing The Robbers,

00:14:58

secretly the Duke who

00:15:01

supervised his high Karlschule

00:15:04

like a a gardener and taskmaster yes

00:15:07

in the human park yes gardener in the

00:15:09

human park he wants to bring in his elite

00:15:11

who can also

00:15:15

appear unexpectedly in the dormitory

00:15:17

and then the manuscript goes under

00:15:20

the cover pages at Schiller's so it

00:15:22

's right under the thumb

00:15:24

under the korante yes that Um, that will

00:15:28

also leave a deep impression on us, so the

00:15:31

direct confrontation with power, the

00:15:34

spirit of asserting oneself

00:15:37

in the direct confrontation, that

00:15:39

is, um, he will also later speak of the Schiller

00:15:43

of the Duke, my heart says

00:15:46

as one would of one's loved one Enemy

00:15:47

speaks from which one has also grown

00:15:49

and this anti-autism in Schiller

00:15:53

yes as I said in this situation the

00:15:56

Duke in the sleeping bag and standing there

00:15:58

this anti-authoritarian that

00:16:01

of course flows into this first piece into

00:16:03

the robbers that's why again rebellious

00:16:05

tone yes that was something completely and

00:16:07

imitable yes it was, so to speak,

00:16:09

the robbers was such a 68 piece

00:16:13

yes for for the later 18th

00:16:16

century and it was also recorded as a signal

00:16:19

and

00:16:21

one also had the feeling that now there was a

00:16:24

completely free new women's technique In the

00:16:27

sense of Shakespeare, the world theater is

00:16:30

now not even the narrowed-down

00:16:32

classicist one, but rather a wild

00:16:34

piece, yes, and that justifies

00:16:39

a lot of things. First of all, it was really

00:16:42

an

00:16:44

unprecedented event overnight

00:16:47

for Germany

00:16:48

because of it The Erfurter Zeitung

00:16:50

doesn't and that's certainly happening

00:16:53

down there in Swabia, they're actually

00:16:55

worlds apart, but

00:16:57

everyone's already talking to each other and something like this is created

00:17:06

So the women

00:17:08

in particular always imagine him to be

00:17:09

so predatory beforehand, yes, and are

00:17:12

always disappointed when the

00:17:13

guy then stands in front of him as a more polite and rather

00:17:17

shy guy,

00:17:20

so this

00:17:22

fame sticks to him and

00:17:24

we would also have a certain image today say

00:17:26

yes and he himself

00:17:29

also has the feeling that

00:17:31

his breakthrough is happening with this piece, but he

00:17:35

is determined to make it better.

00:17:38

He was a person who always

00:17:42

sought that completely, including

00:17:45

self-pursuit as an author, and he

00:17:48

didn't want to do it anymore to be reminded so much of The

00:17:49

Robber for its

00:17:52

traditional point of view, what

00:17:54

a good play has to be like, it was still

00:17:56

far too clumsy, far too unfinished, and

00:17:58

the reactions at the

00:18:00

premiere that you describe are just

00:18:02

indescribable, yes, that's it, so there are

00:18:06

pretty animal reactions

00:18:08

women in right now Fainted as the

00:18:11

contemporaries then report and it's

00:18:14

such a thing that you only notice that there are sounds

00:18:17

that can be heard, you

00:18:20

really haven't heard them before, yes,

00:18:22

this is the old conflict father

00:18:24

son two sons yes you know them

00:18:27

History is also, um, an indictment

00:18:33

against the fathers of the world, yes, those in the

00:18:37

robbers also practiced back then and over

00:18:41

and over and over and

00:18:44

over, of course, and that's why

00:18:46

this piece is of course suitable

00:18:48

to be performed again and again because this is

00:18:52

an archetypal situation yes, two

00:18:55

sons, one father, a dear son, a

00:18:57

less dear son, yes, the competition between

00:18:59

the brothers for the father's love, the

00:19:02

father, yes, the one in turn, the one in turn, who in

00:19:06

turn

00:19:08

has no real idea about any of your sons than the previous generation,

00:19:10

and the lack of understanding between

00:19:12

them Generations of struggle for

00:19:14

recognition between the horde of brothers

00:19:17

and the authority are

00:19:20

archetypal situations that are

00:19:22

played out here. Today it is the

00:19:24

children of the '68 who settle accounts with their '68

00:19:27

fathers,

00:19:29

yes, and then have the tendency to

00:19:33

get the good grandfathers, yes

00:19:36

in order to cope better with the filters

00:19:38

yes and this is so if

00:19:42

we see this this constellation

00:19:44

not then it is also

00:19:48

a reason move that the generation that

00:19:52

fights with the fathers are looking for

00:19:54

allies in the large fields like

00:19:57

how Can we understand the enthusiasm for the

00:19:59

last pope that the very

00:20:01

young people are suddenly taking to the streets in millions for the

00:20:04

day of John Paul the second?

00:20:06

That

00:20:08

is also a piece of alliance with the

00:20:11

good old one against this middle

00:20:13

generation with the one

00:20:16

The revolutionary Schiller, the admirer

00:20:20

of the French Revolution and later

00:20:22

the disappointed one, can't begin so well. His

00:20:25

rebellion is based on this

00:20:28

direct encounter with

00:20:31

power with the Duke from a child onwards.

00:20:34

One cannot imagine this imprint through this

00:20:37

initial conflict with power deeply

00:20:39

enough By the way,

00:20:41

this also comes into play in this

00:20:44

unmentionable, which is perhaps a

00:20:47

pathos that has its roots, yes, and

00:20:49

this direct not if if marquipo

00:20:53

his Don Carlos

00:20:54

then in front of Philip the second

00:20:57

she will say her

00:20:59

freedom of thought that is what you say to the power so

00:21:01

directly So face the power of the

00:21:04

word against the words of power

00:21:06

directly and then later he raises

00:21:09

this direct confrontation to the

00:21:11

level of the Schaubühne, the theater is

00:21:14

a jurisdiction that is still part of

00:21:17

political life and we put it

00:21:18

there so that an anti-publicity

00:21:22

is not created So this there is

00:21:25

also a lot of self-confidence in it, this

00:21:27

self-confidence that someone has who has

00:21:32

managed not to bow to the power,

00:21:38

Schiller's concept of freedom, how would

00:21:40

you sum it up?

00:21:44

There is

00:21:47

a defensive

00:21:49

version of this concept of freedom, that

00:21:51

is, not to be broken by

00:21:53

power, to remain free from

00:21:56

the unreasonable demands of power through the courage and

00:21:58

not to harm internally

00:22:00

and yes, yes, that's exactly what I would like to

00:22:05

say something about that in a moment, only

00:22:06

if I say now that it is this

00:22:08

defensive thing to keep oneself free, yes that

00:22:11

would preserve and the other is then

00:22:13

the offensive side, that is, freedom is

00:22:16

an alley, it is said in William Tell, so

00:22:19

now we should also fight for freedom rights, and by

00:22:22

the way, the enormous popularity of

00:22:26

a figure like William Tell

00:22:30

was based on my animals, that he was here

00:22:34

in an inconceivable way This brings these two

00:22:37

aspects of the defensive and the offensive

00:22:39

together and that means with the

00:22:42

tell is a conservative,

00:22:44

so that's how it is for

00:22:48

Schiller because you defend what you already

00:22:50

have, your would, your obsessions, your

00:22:53

passion, your way of life, so

00:22:56

defended against an imposition From

00:22:58

the outside you are conservative in

00:23:02

terms of what you have to defend and at

00:23:04

the same time you

00:23:07

want to make room for it on the offensive, so that's a

00:23:11

very important point for mistakes, which

00:23:19

sets him apart from the Jacobins, for example,

00:23:22

back in the French

00:23:25

Revolution Schiller was first

00:23:26

enthusiastic about the French

00:23:27

Revolution of freedom, an alley new

00:23:29

new new human rights of new

00:23:33

political forms and then

00:23:35

he observed the turn into terrorism

00:23:38

you then sign in the book William

00:23:41

Tell, for Schiller it is like the

00:23:44

festival of a successful revolution

00:23:47

the festival a why successful

00:23:49

revolution what he accuses the Jacobins of

00:23:52

is bloodthirsty and,

00:23:55

of course, the methods but he

00:23:57

also clearly recognizes that behind it

00:24:01

is that in the

00:24:04

utopian sense it tries to

00:24:06

create an image of humanity and to

00:24:10

model people after this image of humanity and then will It's clear why

00:24:12

the tell is a completely different figure, he

00:24:15

's already a well-established one, yes he does

00:24:19

n't need to be modeled, he just has to

00:24:20

fend off others modeling on him, yes,

00:24:23

and this type of this one,

00:24:27

designing something, designing an abstract image of man,

00:24:30

what a person should be like and

00:24:32

then after that then say

00:24:35

to set the political machinations in motion, this is

00:24:37

something that mistakes have understood that this is a

00:24:40

dangerous thing.

00:24:41

By the way, there is a classic thought that

00:24:45

he has following his Don

00:24:48

Carlos piece. He always liked to

00:24:50

analyze and criticize his own plays

00:24:52

As a critic he also wanted to

00:24:54

be someone who couldn't be outdone by anyone.

00:24:56

Critic of his own pieces and

00:24:58

lilac bush, you could say exactly

00:25:02

everywhere you have to occupy the space,

00:25:05

yes, and he says

00:25:08

that's very interesting for our

00:25:10

problem and also for us today,

00:25:13

he says This magiposa, this

00:25:15

freedom hero who thinks about the

00:25:18

liberation of humanity and has the

00:25:20

great goals of history in mind,

00:25:21

and in order to achieve his goals,

00:25:25

he betrays his friend

00:25:28

and Carlos or instrumentalizes them,

00:25:30

that is, he the magiposa aims at the

00:25:33

whole person and misses the

00:25:35

specific individual Human and then

00:25:37

she might say that it does

00:25:39

n't work that way. We can't

00:25:41

develop a historical morality that leads

00:25:44

to

00:25:46

indecencies or

00:25:48

inhumanities on an elementary level, yes, and that's where

00:25:50

the problem of someone becomes, if you

00:25:54

now

00:25:55

express it philosophically, the problem of

00:25:58

someone Revolutionary hyper-morality is clear

00:26:01

that attaches itself to some goals

00:26:04

yes and then

00:26:08

derives from it and from this so say a

00:26:10

new morality gains and then he says no

00:26:13

no we prefer to hold on to our

00:26:16

basic moral instincts yes the areas, for example,

00:26:19

how to treat a friend

00:26:21

to behave yes and

00:26:23

not develop a great morality which

00:26:27

then allows us to betray a friend, to

00:26:28

exploit him and

00:26:30

if things get even worse

00:26:31

perhaps even to sacrifice him yes but

00:26:33

again why the festival of a

00:26:35

successful revolution William Tell

00:26:38

is a loner who but the

00:26:41

Society ultimately changed in

00:26:43

his little report of this small

00:26:46

confederation of the early days, he is

00:26:49

an ultimately apolitical person who

00:26:53

has an enormous political impact and

00:26:57

he is a thoroughly moral

00:27:00

person who commits tyrannical murder. Well,

00:27:03

that is Schiller's concept of freedom,

00:27:06

that freedom is looking for it

00:27:08

individualistic, non-political,

00:27:10

possibly moral but not

00:27:13

super-moral freedom, yes, exactly, and it

00:27:16

is

00:27:19

politics, this the non-political part is

00:27:24

political at this moment when there is

00:27:26

no other option, yes,

00:27:28

then of necessity

00:27:30

he gets involved in the political business

00:27:34

and that was it for Schiller, by

00:27:36

the way, along with

00:27:38

his friend Goethe, Schiller had a deep

00:27:40

aversion to what they then what

00:27:42

we would call today the regulars'

00:27:44

table politicians yes this this

00:27:47

political gender also yes this

00:27:49

by politicizing everything no it's

00:27:52

about a good life It is about the

00:27:55

development of human possibilities

00:27:58

and politics is an aid

00:28:00

to this but is not the end itself

00:28:03

and this relationship between life and

00:28:07

politics that politics has to serve life

00:28:10

and is not an end in itself and

00:28:12

is not the end itself but only a

00:28:14

means that has He is then presented in this

00:28:16

classic simplicity in the

00:28:18

wilhelm announcement who is this

00:28:20

this farmer who is, as I said,

00:28:24

actually a finished, successful

00:28:26

person who is now, to a certain extent,

00:28:28

disturbed by history,

00:28:31

drawn into history, drawn into politics,

00:28:32

but a business is

00:28:34

carried out to return to his

00:28:37

life that is life live life that is

00:28:41

the crucial thing and the politicians

00:28:44

and then that comes with the game now

00:28:47

knows mistakes yes his passion

00:28:51

is art yes your passion is

00:28:54

making art is

00:28:57

he has a collapse in 1791

00:29:02

the doctors They are actually already

00:29:04

lost and now he knows he only has a

00:29:08

little time left to live, it will be

00:29:10

14 more years, but his

00:29:13

consciousness is now the days are

00:29:15

numbered and he starts to think

00:29:17

about his

00:29:19

obsessions again, trying to become clear about art

00:29:21

So the famous

00:29:24

aesthetic writings, yes, your

00:29:27

great philosophy about the question of

00:29:29

what art is, arises in a

00:29:31

situation where you existentially

00:29:33

reflect on whether it is worth

00:29:36

making art. I am

00:29:39

enthusiastic about it, but is it a

00:29:41

serious activity for life? This

00:29:43

question arose He wants to understand what is

00:29:46

gripping him and he wants to say it in

00:29:49

a way that doesn't listen without understanding and

00:29:51

when he tries to understand his own passion

00:29:54

under the threat of death,

00:29:58

you really have to say what is really

00:30:00

important to me.

00:30:02

In this attempt, these

00:30:05

grandiose concepts about the game arise

00:30:07

He says yes, that's his big discovery. He

00:30:10

said yes, it's probably like that, that's

00:30:13

his thesis that we are

00:30:17

human beings because of the necessity of

00:30:20

survival, we have to do everything possible to

00:30:22

stay alive, but this

00:30:25

added value that is inherent in life

00:30:28

he uses the concept of play, that's

00:30:32

just the concept of play, which he

00:30:34

defines very broadly.

00:30:37

Actually, it almost comes under it because art

00:30:41

falls under it, which of course is particularly important,

00:30:43

but actually in his

00:30:46

understanding religion also falls under

00:30:48

it, the game is the term for

00:30:50

what we are beyond the fact that

00:30:55

we are biological beings in need

00:30:59

but we are with us,

00:31:01

a

00:31:04

dimension has opened up through the spirit and in which we can

00:31:07

be more than just useful, yes and that

00:31:10

is now the game and the himself

00:31:13

stays playful,

00:31:16

he stays playing you because this

00:31:19

sentence,

00:31:20

a person is only fully human when he

00:31:24

plays. This is not only a normative

00:31:28

message to the outside world, but it is

00:31:30

always an attempt to understand one's own

00:31:33

passion for playing and that it is

00:31:35

something deeply humane

00:31:38

and that's why this

00:31:41

one Schiller who then talked about Nietzsche

00:31:44

about whom I previously wrote a book,

00:31:45

this Nietzsche

00:31:48

thought about Schiller about Schiller, the moral

00:31:50

Trumpeter von Säckingen, yes, but Schiller

00:31:53

wasn't that moralist, yes the

00:31:56

moral was very very for him important

00:31:58

but he also wanted art

00:32:00

not just to serve morality

00:32:02

but to

00:32:08

increase our ability

00:32:11

to deal with ourselves confidently in a playful way that was his his

00:32:14

vision yes we are back to

00:32:15

freedom yes increase the degrees of freedom but

00:32:18

we are now in a time that

00:32:21

does the opposite of what we

00:32:25

discussed before, no longer

00:32:27

politicize everything as it was in the 1968 era

00:32:30

and to which even Schiller

00:32:33

would have had something to object, but perhaps he

00:32:36

had made the closet into everything

00:32:39

and everything is turned into a game, we

00:32:42

are after all again in an age of

00:32:44

Panem edker Kansas bread and games yes,

00:32:47

that is once again freedom when

00:32:50

play becomes a principle of life yes, I

00:32:54

think Schiller would

00:32:56

never have dreamed of that. In a certain

00:32:58

sense,

00:32:59

his discovery is confirmed at

00:33:02

the level of anthropology that the

00:33:04

homolodens is very deep inside us

00:33:07

but let's be honest, this

00:33:10

homo Lindens is now being lured out and activated

00:33:18

in a very banal and possibly

00:33:21

dangerous way in modern society in media-based societies,

00:33:24

which is,

00:33:27

in a sense, Schiller didn't have it

00:33:29

thought that it would happen like that,

00:33:32

but the development itself confirms

00:33:35

your diagnosis, so to speak, yes,

00:33:39

I did, but

00:33:43

if you look at it from a distance,

00:33:46

we now live in a situation

00:33:49

where,

00:33:50

on average, people spend four or five

00:33:53

hours in virtual reality Worlds

00:33:55

played worlds stop by the

00:33:58

television yes game industry

00:34:00

consciousness industry that means then

00:34:03

you can say that ever larger

00:34:05

parts of the waking existence

00:34:09

take place in these dimensions

00:34:12

of the media the virtual the

00:34:14

playful the the substitute action

00:34:18

that gives you that gives a that is that

00:34:21

is today our our problem of course

00:34:23

we where are the where are the

00:34:27

contacts with the with the with the

00:34:30

reality one when we spend

00:34:32

more and more time in the reality two

00:34:34

and or reality twice

00:34:36

I now mean the

00:34:37

reality that would have been produced by the media so um we notice

00:34:41

that this the Hope that you

00:34:44

simply place on the game that we can also have these

00:34:47

hopes in one at the same time. Yes, they

00:34:52

are also clouded. Yes,

00:34:55

we are certainly not suffering from a

00:34:58

lack of playfulness today. Yes, in the

00:35:02

book, how much globalization can people tolerate?

00:35:08

have published

00:35:10

you write the remarkable sentence

00:35:13

the elementary prerequisite for

00:35:16

individuality and with which then also

00:35:18

for the freedom that Schiller understands

00:35:20

is the following necessary: the power to

00:35:24

limit oneself which, so to speak, acts

00:35:27

as immune protection against

00:35:30

stimuli and horizons that remove boundaries,

00:35:33

so freedom here does not work in conquering

00:35:37

exhaust all possibilities

00:35:39

but on the contrary by

00:35:41

withdrawing and concentrating yes in these

00:35:44

are considerations we really have to

00:35:48

make progress in

00:35:50

reflection

00:35:51

we use

00:35:53

this old art

00:36:02

that you can only transform what impinges on us into your

00:36:05

own if you it

00:36:08

transforms so when its own shaping is

00:36:11

added yes that is that but it

00:36:14

also means

00:36:15

so I want to say it provocatively

00:36:18

we also have to practice the art of selection

00:36:22

and the art of the yes

00:36:26

also of ignorance to a certain extent that

00:36:29

is also an art of certain things

00:36:31

ignore and absorb what is important to you

00:36:33

but also really

00:36:35

process it. Yes, it's an art

00:36:40

that we really

00:36:43

have to learn to be able to select and really transform the

00:36:47

things that you have selected

00:36:49

into something of your own, that

00:36:51

goes deep into you The concept of education,

00:36:53

yes, that's only with Schiller, to

00:36:57

tie in again because many people

00:37:00

always do it like that, he

00:37:02

always creates it in the center

00:37:05

or works with the concept of material and

00:37:10

form drive, so the material is what

00:37:13

comes through into us because we

00:37:15

we move in a

00:37:18

fluidity of stimuli and information

00:37:20

and so on that is material, our

00:37:22

feelings are also material, the event

00:37:25

and now he wants that was the pivotal

00:37:28

point and now the form

00:37:29

comes now and that's where freedom is

00:37:32

now required Making something out of what

00:37:36

comes into you and imprinting it with its

00:37:38

own unique form

00:37:41

was perhaps

00:37:44

passion and at this point when

00:37:47

you talk about the drive to form

00:37:50

then you realize how many mistakes art is

00:37:52

also connected to the rest of life.

00:37:53

Art is a thing

00:37:55

a formative activity to a particularly high degree, you

00:37:58

create

00:38:01

an

00:38:02

internal connection, so to speak, you put something

00:38:05

together, you give something a shape

00:38:07

and that's pretty much how Schiller thought the

00:38:11

work of art of life itself had to be formed.

00:38:14

Actually, Schiller wanted to

00:38:17

make art and he wanted to make it perfect

00:38:19

and he also wanted to make life a

00:38:23

designed work that is this this

00:38:26

this formative

00:38:30

aspect of freedom this is very very

00:38:33

important because many we are allowed because

00:38:34

mistakes don't always just think

00:38:38

someone demands freedom yes this

00:38:40

appellative this normative no

00:38:43

freedom that is still possible much more

00:38:44

capillary into the interior of life

00:38:47

and there freedom from the

00:38:50

matter of your life means a

00:38:53

distinctive form

00:38:55

giving your life a shape, so to speak

00:38:58

also in sabotage to the fate that

00:39:01

comes over us we are

00:39:04

dependent on fate we are dependent on an incredible number of

00:39:06

things but we have the

00:39:09

Scope for what

00:39:12

happens to us by fate, to

00:39:19

give it its own individual form, that was Schiller's passion for

00:39:21

life as a designed life, the

00:39:24

matter of your life, of all people, someone who is

00:39:27

sick develops so much strength

00:39:30

and there we are at the beginning of our

00:39:32

conversation, he is terminally ill, he

00:39:36

actually should have long since died and

00:39:38

his will to create

00:39:40

ultimately also overwhelms his own

00:39:42

body. I mean that is to say that

00:39:46

inner center and that is the inner

00:39:49

center where this

00:39:51

will to create is confronted in the absolute

00:39:54

emergency with the absolute emergency

00:39:56

with the body

00:39:59

with the mortal with the sick body

00:40:01

and now I'll say it a bit

00:40:05

flippantly, I say there are maybe

00:40:08

bets, let's see

00:40:10

who is ripping off whom, the

00:40:12

mind is ripping off the body or the body is ripping off the

00:40:14

spirit, so Schiller takes up the

00:40:17

challenge too the sick

00:40:19

body and he wants to gain as

00:40:21

much space as possible even under these circumstances,

00:40:25

yes and also accepts the illness

00:40:29

without it, so whoever is really sick does

00:40:32

n't need to romanticize it so much, yes

00:40:34

and he really doesn't need to

00:40:35

romanticize it so much, but he takes it as a

00:40:37

challenge Yes, and you also have to

00:40:41

say

00:40:43

that there is such an underlying

00:40:46

triumphalist feeling with

00:40:48

Schiller, I thought I had

00:40:50

done it, yes, I had done it and

00:40:52

that was

00:40:54

after the collapse in 1791, yes and so

00:40:57

then a very

00:40:59

productive phase began again and afterwards there is one

00:41:02

classical piece after the other, that

00:41:03

was the reason everyone

00:41:05

knew he was so sick, the Duke in

00:41:07

Weimar also knew that and that's exactly why

00:41:08

this

00:41:10

autopsy happened, he said now I want to

00:41:12

know exactly how sick was he

00:41:14

actually, let's cut it open and

00:41:16

then let's look after death, yes,

00:41:18

he was Schiller, this public soul

00:41:21

was also someone in the name of everyone then

00:41:24

shared and were amazed at this vitality of

00:41:28

this and the creative

00:41:30

power of this sick person and um

00:41:34

and That was already the case for a lot of

00:41:38

fellow travelers on Monday, but perhaps

00:41:41

they

00:41:42

picked up on this topic because, like

00:41:47

coolness and enthusiasm, it

00:41:50

goes against the spirit of the times. Today we have Mr.

00:41:52

Researchers,

00:41:53

for example, who tell us everything and everything

00:41:57

is just matter The

00:42:01

mind is an outflow of matter and

00:42:04

with their book they represent the

00:42:06

opposite thesis: Yes,

00:42:08

Schiller himself did, in his time

00:42:11

as a doctor, he wrote three

00:42:13

dissertations, he has

00:42:15

already dealt with this problem, no, as a

00:42:17

nerve researcher, as a brain researcher,

00:42:19

we would say today and that Freedom an

00:42:21

alleyway also in neurons Thunderstorm

00:42:23

also in the naming system is there the freedom

00:42:26

to actually localize or is

00:42:29

there actually only the appointment is yes

00:42:32

and the answer is very problematic for him

00:42:33

as one

00:42:35

has to say the

00:42:37

freedom from errors as lived was

00:42:39

clear anyway but he has also gotten into all the

00:42:41

paradoxes that we

00:42:44

always get into when we try to

00:42:46

think about freedom and Lord, I really

00:42:49

think we always have a

00:42:52

basic problem,

00:42:54

we are a society, we have

00:42:57

a liberal constitution, we live

00:43:00

freedom, yes, we live freedom

00:43:02

in every situation we find out we

00:43:04

can't ask our neurons when

00:43:06

we have to decide we ca

00:43:07

n't ask our genes when we have to

00:43:09

decide we live there

00:43:10

were situations where we as free beings

00:43:12

are challenged how do they experience but the

00:43:15

interesting thing is when we go to the level

00:43:18

of Discourses come when we start

00:43:20

to think about it. There is

00:43:21

such a pull to

00:43:25

explain freedom in a regular way. We

00:43:28

are users of freedom and discursively

00:43:31

we are engaging in a major

00:43:33

deprivation of freedom. Suddenly there is actually

00:43:35

nothing left of freedom,

00:43:37

that is the case with genetic research

00:43:39

that from brain research so that

00:43:42

is about the great panoramas of

00:43:45

globalization so that is about

00:43:47

system theory so we are

00:43:49

surrounded by ways of thinking that

00:43:52

use their freedom in such a way that they

00:43:54

explain freedom in a virtuoso way and this

00:43:58

situation depends on us to get to the shortest possible time Of

00:44:02

course, this is connected to the fact

00:44:03

that when we start to think

00:44:05

we think in causalities and when we

00:44:08

think a causality we can

00:44:10

actually no longer think about freedom properly

00:44:11

because

00:44:13

freedom is something the old man said,

00:44:16

what is freedom, causality from freedom,

00:44:19

so freedom something is where new

00:44:22

causal chains are generated where the

00:44:25

new ones begin but really this

00:44:27

this point of openness yes it

00:44:31

can go either way we find it very

00:44:33

difficult to think we can we live it

00:44:35

but afterwards we always try to

00:44:37

construct a chain of a causal chain

00:44:39

which and then makes it clear that it has to

00:44:42

come as hard as it did,

00:44:44

that is a very big problem,

00:44:48

Schiller himself

00:44:50

struggled with it because

00:44:53

naturalism and

00:44:57

materialism were already very strong forces in his time,

00:44:59

which he also had in the high school of karting

00:45:02

Because it was also a very

00:45:04

modern institution, they all

00:45:06

represented these ways of thinking there and

00:45:09

Schiller was also looking for this scuffle

00:45:11

with the opposing camp, the

00:45:15

way to declare freedom, um that's why

00:45:17

there is also this underlying

00:45:19

modernity to refer to causality

00:45:22

Example 11 famous

00:45:26

brain researchers who published a manifesto in 2004.

00:45:29

I can

00:45:31

quote from it. As far as our image of ourselves is

00:45:33

concerned, we are

00:45:36

facing considerable shocks in the very foreseeable future

00:45:38

thanks to research in the

00:45:41

humanities and

00:45:42

neurosciences. We will

00:45:44

have to enter into an intensive dialogue in order to

00:45:47

jointly develop a new image of humanity

00:45:50

design

00:45:53

yes, yes, the new image of man when you have it,

00:45:55

we have it again this design of

00:45:57

new images of man, so I would

00:45:59

say from this from this strict

00:46:02

scientific causal

00:46:04

thinking, which

00:46:06

of course has a methodological justification in the

00:46:09

natural sciences but from this from

00:46:12

this way of thinking we will we will

00:46:15

that The mystery of freedom will always

00:46:17

be missed, we won't get it under

00:46:19

control, it will be the

00:46:22

other way around, there is a danger so

00:46:24

let's just think about this one

00:46:27

point of view to the end if, for example, someone

00:46:30

becomes a criminal, then it will be

00:46:35

said that yes, it had to be because of that of his

00:46:38

brain the way it came

00:46:40

then we treat someone a

00:46:44

delicate one we treat as a natural

00:46:46

accident more like a

00:46:47

natural disaster yes and how do you react

00:46:49

to natural disasters

00:46:51

Natural disasters happen

00:46:54

you eliminate yes that means you will suddenly

00:46:56

notice that with this view of humanity

00:46:59

they Our old legal culture, for

00:47:02

example, is based on the fact that there is a

00:47:04

dignity and a dignity in turn, there are

00:47:07

people because there is a space of freedom.

00:47:10

You can see that our entire

00:47:12

ideas about dignity and personality

00:47:15

always presuppose freedom and

00:47:18

that is why, for example, it is also for those

00:47:21

for The legal culture is

00:47:23

crucial that we have an image of humanity

00:47:27

that is not shaped by

00:47:30

scientific determinism

00:47:32

because with

00:47:33

scientific determinism

00:47:35

we can only maintain the concept of would

00:47:37

as fiction and

00:47:38

no longer think properly, but

00:47:40

this concept is already

00:47:42

putting a strain on civil rights are

00:47:44

increasingly being suspended, market freedom

00:47:46

has become greater but

00:47:47

civil freedom has become smaller.

00:47:49

We see that elementary

00:47:51

human rights are being flouted, even in the firm.

00:47:53

A ban on torture is suddenly being

00:47:56

put up for discussion. We see

00:47:59

that something like the end of civilization is

00:48:03

beginning to take hold again here and there.

00:48:06

What's actually going on? Yes, I think

00:48:12

we realize

00:48:16

how incredibly valuable and important it is to hold on to the

00:48:31

concept and also an image of the personality of the human being against all biological and other temptations to

00:48:32

human personality

00:48:35

and that means to hold on to a concept that would

00:48:39

itself be something like I did before I

00:48:42

tried to make it clear that it has to do with the

00:48:45

openness of people towards an

00:48:47

optional space of freedom.

00:48:51

This is the kind of

00:48:53

openness of people who

00:48:57

are then more in their freedom and

00:49:00

something other than simply something that

00:49:02

occurs biologically and then

00:49:06

we notice that we have to say

00:49:08

that the decline in the

00:49:11

binding power of religion is

00:49:14

a problem because the reference to God

00:49:16

has always had this opening that was

00:49:18

included in it yes and this this yes

00:49:23

this this this respect for

00:49:26

people who, to a certain extent God was

00:49:29

addressed as you, that's

00:49:31

a monstrosity in

00:49:35

the religious tradition and that

00:49:37

of course laid the foundation for dignity,

00:49:39

yes and it was

00:49:42

practically always attacked by the

00:49:44

church itself, but it was, to a certain extent,

00:49:47

against Every ideological prison was

00:49:50

also this reference to God, a

00:49:52

can opener, so to speak, opens it up, yes, and

00:49:55

we have a problem in getting the

00:49:58

foundation

00:50:00

of dignity and personality

00:50:04

back in place because we have it because

00:50:08

in our civilization we

00:50:11

actually have an inner fervent belief in

00:50:12

science Then a lot of belief

00:50:14

energy goes into belief in

00:50:16

science and if a certain

00:50:18

type of science now

00:50:21

develops a deterministic option

00:50:24

then we have

00:50:27

a very big problem with the concept of dignity, the

00:50:29

relativism of which Benedict the 16th

00:50:32

speaks of Josef Ratzinger

00:50:35

ultimately says the ideologies, the

00:50:38

modes of thought that come and go,

00:50:41

man and he says the true man,

00:50:43

God's son, who remains, that's the

00:50:46

important thing, that's also the personality

00:50:48

that you were just talking about,

00:50:54

so I think that's in this

00:50:57

in this regard from the intention

00:51:01

at least yes, um, yes, the one who tries

00:51:13

to relativize relativity itself again, I did

00:51:16

n't understand it, to

00:51:18

relativize relativity itself again and to

00:51:23

put it in a relationship again that there are

00:51:26

actually two types of Relativity

00:51:30

exists, there is an arbitrariness, yes, and there

00:51:34

is a relativity where one says and

00:51:37

that is more the position of a

00:51:39

believing person, the absolute God, which

00:51:43

is ultimately also incomprehensible, it is

00:51:46

so much more than we actually

00:51:48

are and from this perspective

00:51:52

all of our attempts are to understand something

00:51:54

just try yes and there is also a

00:51:59

relaxed and

00:52:02

yes can I say it like that also

00:52:04

sublime is

00:52:06

understanding of relativity yes and there

00:52:09

is a relativity that is just arbitrary

00:52:12

yes

00:52:13

so there is so it is like if if there is an

00:52:17

old word about the freedom of a

00:52:19

Christian, yes, that meant yes,

00:52:21

people,

00:52:23

we won't, we won't be

00:52:28

able to understand from our own words

00:52:30

what holds the world

00:52:32

together Let's

00:52:45

not take our own ideologies so seriously, a religious

00:52:48

person can say yes and say it in the

00:52:51

Hungarian way and thereby also have

00:52:55

protection against

00:53:00

substitute religions that are now political. I mean, let's

00:53:02

not kid ourselves. That's why the twentieth

00:53:03

century was such a

00:53:06

horrible century

00:53:07

first half because the devastating power

00:53:10

of the political substitute religions where

00:53:14

fascism, National Socialism,

00:53:17

Stalinism, these were all

00:53:19

major projects that said with the

00:53:21

fervor of a religion, we

00:53:24

know how history goes, we

00:53:26

know the trade secret, we tackle

00:53:28

it, yes, and what devastation that

00:53:31

was We know that and there is

00:53:34

a religious point of view that says, people,

00:53:37

let's not kid ourselves, we wo

00:53:39

n't take it on our own resources,

00:53:41

we have respect for the

00:53:43

monstrous, for the incomprehensible,

00:53:45

is a protection against false

00:53:50

substitute religions and

00:53:53

Schiller and the Germans stand against this as further protection

00:53:56

Idealism rüdiger Safranski

00:53:59

thank you for this conversation

00:54:03

[music]

00:54:12

you can of course buy this conversation

00:54:13

on video cassette

00:54:15

or DVD from Schweizer Fernsehen

00:54:18

DRS editorial team Sternstunden 80 52 Zurich

00:54:25

or if you want to continue reading

00:54:27

rüdiger Safranski Schiller or

00:54:30

the invention of German idealism

00:54:32

Karl Hanser Verlag Munich and Vienna 2004

Description:

"Der Kerl hat was Ansteckendes!" R. Safranski über Friedrich Schiller Rüdiger Safranski spricht über Freiheit, Idealismus und den freien Willen anhand seiner Biographie über den Schriftsteller Friedrich Schiller (SRF "Sternstunde", 05.05.2005). Bücher von Rüdiger Safranski (Auswahl): - Schopenhauer und die wilden Jahre der Philosophie. Eine Biographie. 2. Aufl. Hanser, München u. a. 1988 - Ein Meister aus Deutschland. Heidegger und seine Zeit. Hanser, München u. a. 1994 - Das Böse oder Das Drama der Freiheit. Hanser, München 1997 - Nietzsche. Biographie seines Denkens. Hanser, München u. a. 2000 - Wieviel Globalisierung verträgt der Mensch? Hanser, München u. a. 2003 - Schiller oder die Erfindung des Deutschen Idealismus. Hanser, München u. a. 2004 - Romantik. Eine deutsche Affäre. Hanser, München u. a. 2007 - Goethe und Schiller. Geschichte einer Freundschaft. Hanser, München u. a. 2009 - Goethe. Kunstwerk des Lebens. Biografie. Hanser, München. 2013 - Zeit, was sie mit uns macht und was wir aus ihr machen. Hanser, München 2015 - Hölderlin. Komm! ins Offene, Freund! Biographie, Hanser, München 2019 - Einzeln sein. Eine philosophische Herausforderung. Hanser, München 2021

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