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Franz von Baader © J. Glenn Friesen 2003-2006 |
Franz Xaver von Baader
(1765-1841)See my translations of three articles by Baader.
And see the links indicated below for the original text to all 16 volumes of Baader's Collected Works (Sämtliche Werke).
Like Dooyeweerd, Franz von Baader is known for his Christian philosophy. It is said that he was ‘the only Christian philosopher in the grand style that Germany ever had.’ [1] Baader was a Roman Catholic, but he believed that the Russian Orthodox Church represented the best Christian path. He considered Protestantism to be too literal and rationalistic, and he found Catholicism too rigid and ‘petrified.’ He was strongly opposed to any pietistic flight from rationality, but he was also opposed to the rationalism of the Enlightenment. Baader ignored the art of compromise, and his writings are very polemical. [2] For example, he invites his reader to take part in ‘a war of life and death’ (Werke I, 385).
Baader was opposed to the Enlightenment’s mechanistic and atomistic idea of nature (Begründung 92, ft. 4). Because of this, Baader is often referred to as a philosopher of Romanticism, which emphasized the unmediated knowledge of intuition, and the importance of our experience. But Baader’s Romanticism must not be understood as irrationalism or emotionalism. Nor should his emphasis on experience be misunderstood as a subjectivistic Erlebnis. Subjectivism is not compatible with Baader’s view of the Subject-Object relation. And unlike an irrationalist Romanticism, Baader emphasizes the importance of theory when it is seen in its proper relation to our experience.
Baader’s most important influences were Böhme, Eckhart and St. Martin. [3] He also studied Tauler, Suso, Ruysbroeck, Paracelsus, Kepler, Aquinas, Anselm, Eriugena, Augustine, the Church Fathers, Angelus Silesius, Oetinger and Swedenborg (Poppe, 126; Betanzos 55). Baader derived his ideas not only from Christian sources, but from natural philosophy, hermetic and alchemical thought, and from the Jewish Kabbalah. [4] Baader was also familiar with the ideas of Freemasonry and the Rosicrucians, although he probably did not retain formal membership in these societies (Susini I, 50). Baader is often referred to as a theosophist because of his views relating creation to an emanation from God. [5] But unlike some forms of theosophy, Baader’s theosophy is not pantheistic; he emphasizes the separation of Creator and creature. He is also opposed to any idea that would ascribe evil to God; he says that evil is a result of our free choice.
In his recent book Philosophien der Offenbarung (Paderborn: Ferdinand Schöningh, 2001), Peter Koslowski distinguishes Baader’s orthodox theosophy from pantheistic theosophy.
Baader’s two major works were Fermenta Cognitionis (4 volumes) and Spekulative Dogmatik (5 volumes). In 1826 he was appointed professor of philosophy and speculative theology at the new University of Munich. He had to stop lecturing on theology in 1838 when the Catholic bishop banned the public discussion of theology by laymen.
Baader’s writings are extremely difficult to read, even for German readers. Although he was known as a brilliant conversationalist, his style of writing is so notoriously difficult that it became known even in his lifetime as the ‘Baader style’ (Baaderstil) (Poppe 109). [6] Franz Hoffmann, who edited Baader’s writings, acknowledges the difficulty of Baader’s style (Werke II, lxxviii; cited by Sauer 20). Baader’s sentences are much too long, with confusing linkages between clauses. He uses theosophical language, he frequently uses untranslated words from other languages such as French, and he sometimes invents new words. He often uses symbols and analogies. His writings are not systematic, but merely aphoristic. Baader said he did not mind if his work was regarded as unsystematic; he saw his own work in more organic terms, as ‘ferment,’ or ‘seeds’ (Werke I, 153f; Schumacher 33). The title of his main work, Fermenta Cognitionis, reflects this view. Many of his ideas are only developed in personal correspondence or in his reviews of other works.
Baader had an influence on his contemporaries Schelling, Hegel, Goethe, Jacobi, Novalis, Friedrich Schlegel, Jean Paul, Wilhelm von Humboldt and Clemens Brentano. [7] He visited Friedrich Schleiermacher several times (Werke XV, 105; Betanzos 72). The German jurist Friedrich Stahl comments favourably on Baader’s mysticism. [8] Despite these influences on his contemporaries Baader became isolated towards the end of his life, and after his death was for a time nearly forgotten. His obscurity is partly due to the dispute that Baader had with Schelling late in life. After Baader’s death, Schelling even tried to prevent publication of his collected works. Nevertheless, Baader’s writings continued to exert an influence on later writers such as Max Scheler [9] A.W. Schlegel, Kierkegaard and Berdyaev.[10] Susini reports that there was a renaissance of interest in Baader in the years following the World War I. [11] We must also include Kuyper and Dooyeweerd in the list of people who were influenced by Baader.
Note: The above information about Baader is a revision of material that first appeared in
J. Glenn Friesen: “The
Mystical Dooyeweerd: The Relation of his Thought to Franz von Baader,”
Ars Disputandi 3 (2003) ,
[http://www.arsdisputandi.org/publish/articles/000088/index.html].
In that article, I showed how many of Dooyeweerd's ideas use similar terminology and are inter-related to each other in a way that is strikingly similar to the Christian philosophy of Franz von Baader more than a hundred years earlier. In particular, the following ideas of Dooyeweerd can all be found in Baader:
(1) all philosophy is religious (2) the religious antithesis (3) the ‘Wetsidee’ {Idea of Law] (4) the dogma of the autonomy of thought (5) idolatry as the absolutization of the temporal (6) Ground Motives in history (7) the four types of Ground Motives (8) the three ideas within each Ground Motive (9) the method of antinomy (10) the use of Kant’s ideas to criticize Kant’s own Critique of Theoretical Thought (11) cosmic time (12) the supratemporal heart (13) the analogy of the prism (14) modalities (15) sphere sovereignty (16) sphere universality (17) analogies of time (18) anticipation and retrocipation (19) Man as the temporal root (20) Christ as the Second Root (21) the centrality of love (22) pre-theoretical experience (23) the Subject-Object relation (24) the Gegenstand relation (25) theoretical synthesis and (26) cultural development as an unfolding.
Dooyeweerd says that he obtained some of these ideas from Abraham Kuyper (1837-1920), one of the founders of ne-Calvinism. But Kuyper was himself influenced by Baader. Since writing my article "The Mystical Dooyeweerd," I have proved that Kuyper had extensive knowledge and appreciation for Baader's philosophy. See J. Glenn Friesen: “The Mystical Dooyeweerd Once Again: Kuyper’s Use of Franz von Baader,” Ars Disputandi 3 (2003), [http://www.arsdisputandi.org/publish/articles/000130/index.html].
Dooyeweerd also obtained knowledge of Baader through the writings and edited works of the Austiran philosophehr and sociologist Othmar Spann. See my article, "Dooyeweerd, Spann and The Philosophy of Totality" Philosophia Reformata 70 (2005), 2-22.
The reformational philosopher D.F.M. Strauss has criticized my article "The Mystical Dooyeweerd." In my response, I have shown how Strauss has made serious misinterpretations of both Baader and Dooyeweerd. See Dooyeweerd and Baader: A Response to D.F.M. Strauss.
In my article “Imagination, Image of God and Wisdom of God: Theosophical Themes in Dooyeweerd’s Philosophy,” (2006), I discuss the relation of Dooyeweerd's philosophy to Baader's philosophy in more detail. Both are representative of the Wisdom tradition. I discuss how our imagination is dependent on our being created in the image of God. In our imagination, we discover the figure, the anticipation of what an individuality structure in the temporal world may become, but which is presently only a potential reality. In finding the figure within the temporal world, and in realizing it and embodying it, we form history, and we fulfill the reality of temporal structures. God’s law or Wisdom gives the connection between this internal figure of our imagination and the modal aspects in which our body and other temporal structures of individuality function.
I have translated the following articles by Franz von Baader. I recommend that they be read in the following order:
1. Concerning the conflict of religious faith and knowledge as the spiritual root of the decline of religious and political society in our time as in every time (1833) [Über den Zwiespalt des Religiösen Glaubens und Wissens als die geistige Wurzel des Verfalls der religiösen und politischen Societät in unserer wie in jeder Zeit]
2. Concerning the Concept of Time (1818) [Über den Begriff der Zeit]
3. Elementary concepts concerning Time: As Introduction to the Philosophy of Society and History (1831) [Elementarbegriffe über die Zeit: als Einleitung zur Philosophie der Sozietät und Geschichte]
Amazingly, Google has digitally scanned all 16 volumes of Baader's Collected Works (Sämtliche Werke). They can do this because the copyright has expired. Apart from the fact that these books are very hard to find, the online version will save you the couple of thousand dollars I had to pay for a used set of these works. The digitized versions are available in .pdf form. But the .pdf downloadable file cannot be searched, so for each volume I have given another website for searching it:
Vol 1 Erkenntniswissenschaft [Epistemology]
[http://books.google.ca/books/pdf/Franz_von_Baader_s_s__mmtliche_Werke.pdf?id=fMxRAAAAMAAJ&output=pdf&sig=ACfU3U2kUoZCLB0158g9GHazO28QSKpyJQ]
Search Vol. 1
[http://books.google.com/books?id=fMxRAAAAMAAJ&pg=PA267&dq=franz+von+baader+hoffmann+erkenntniswissenschaft&lr=#PPR3,M1]Vol. 2 Grundwissenschafat oder Metaphysik [Metaphysics]
[http://books.google.ca/books/pdf/Franz_von_Baader__als_Begr__nder_der_Phi.pdf?id=6EMJAAAAQAAJ&output=pdf&sig=ACfU3U24EnwWRvXbgbAHySYEdqjpf_Ni0Q]
Search Vol. 2
[http://books.google.com/books?id=9sxRAAAAMAAJ&printsec=frontcover&dq=editions:0glg-HnFoVsOfJCrN_K]Vol. 3 Schriften zur Naturphilosophie [Nature Philosophy]
[http://books.google.ca/books/pdf/Franz_von_Baader_s_s__mmtliche_Werke.pdf?id=fc1RAAAAMAAJ&output=pdf&sig=ACfU3U38JGWRnKUV8jxf0VTQgWwkjOm5DA]
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[http://books.google.com/books?id=fc1RAAAAMAAJ&printsec=frontcover&dq=editions:0glg-HnFoVsOfJCrN_K#PPR9,M1]Vol. 4 Philosophischen Anthropologie [Philosophical Anthropology]
[http://books.google.ca/books/pdf/Franz_von_Baader_s_s__mmtliche_Werke.pdf?id=kl0NAAAAYAAJ&output=pdf&sig=ACfU3U0zWV7VHAXFzHcdBZbD1xOYcl9zpQ]
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[http://books.google.com/books?id=x89RAAAAMAAJ&printsec=frontcover&dq=editions:0glg-HnFoVsOfJCrN_K]Vol. 5: Societätsphilosophie1 [Social Philosophy1]
[http://books.google.ca/books/pdf/Franz_von_Baader__als_Begr__nder_der_Phi.pdf?id=80QJAAAAQAAJ&output=pdf&sig=ACfU3U3LK0In3b5RMMBpEKNrv9ql70GJkg]
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[http://books.google.com/books?id=NNBRAAAAMAAJ&pg=PR21&dq=franz+von+baader+hoffmann+metaphysik&lr=#PPP9,M1]Vol. 6 Societätsphilosophie2 [Social Philosophy2]
[http://books.google.ca/books/pdf/Franz_von_Baader__als_Begr__nder_der_Phi.pdf?id=fkcJAAAAQAAJ&output=pdf&sig=ACfU3U28nHoOvcjgPHFxyjrd7e5YG8I6JQ]
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[http://books.google.com/books?id=fkcJAAAAQAAJ&printsec=frontcover&dq=editions:0wabGVFXCqcsZ56_#PPR2,M1]Vol. 7: Religionsphilosophie1 [Philosophy of Religion1]
[http://books.google.ca/books/pdf/Franz_von_Baader__als_Begr__nder_der_Phi.pdf?id=9EQJAAAAQAAJ&output=pdf&sig=ACfU3U1ZjCOqCpm9kt-b2jh97JRRb7RPnw]
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[http://books.google.com/books?id=z9BRAAAAMAAJ&printsec=frontcover&dq=editions:0glg-HnFoVsOfJCrN_K]Vol. 8: Religionsphilosophie2 [Philosophy of Religion2]
[http://books.google.ca/books/pdf/Franz_von_Baader_s_s__mmtliche_Werke.pdf?id=Il4NAAAAYAAJ&output=pdf&sig=ACfU3U2x5Y0IzWIqgF8XmNV6o0zE11_vmw]
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[http://books.google.com/books?id=M9FRAAAAMAAJ&printsec=frontcover&dq=editions:0glg-HnFoVsOfJCrN_K&lr=]Vol. 9 Religionsphilosophie3 [Philosophy of Religion3]
[http://books.google.ca/books/pdf/Franz_von_Baader__als_Begr__nder_der_Phi.pdf?id=9UQJAAAAQAAJ&output=pdf&sig=ACfU3U07TYQDpywBXkdiNJCjFDE3Wox7MA]
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[http://books.google.com/books?id=tNFRAAAAMAAJ&printsec=frontcover&dq=editions:0glg-HnFoVsOfJCrN_K&lr=]Vol 10 Religionsphilosophie4 [Philosophy of Religion4]
[http://books.google.ca/books/pdf/Franz_von_Baader_s_s__mmtliche_Werke.pdf?id=mF4NAAAAYAAJ&output=pdf&sig=ACfU3U0cQFsBAV0QnUOhAhwguR9_8lT_rg]
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[http://books.google.com/books?id=TtJRAAAAMAAJ&printsec=frontcover&dq=editions:0glg-HnFoVsOfJCrN_K&lr=]Vol. 11 Tagebücher [Diaries]
[http://books.google.ca/books/pdf/Franz_von_Baader_s_s__mmtliche_Werke.pdf?id=bl8NAAAAYAAJ&output=pdf&sig=ACfU3U0YuN7StpvwBHQiez9B2-LVuOgcpw]
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[http://books.google.com/books?id=bl8NAAAAYAAJ&printsec=frontcover&dq=editions:0glg-HnFoVsOfJCrN_K&lr=]Vol. 12 Erläuterungen zu sämmtlichen Schriften Louis Claude de Saint-Martin’s [Commentary on the works of Louis Claude de Saint Martin]
[http://books.google.ca/books/pdf/Franz_von_Baader_s_s__mmtliche_Werke.pdf?id=wF8NAAAAYAAJ&output=pdf&sig=ACfU3U1gCmthwrk-XqaOEWUF2T02QVo_-Q]
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[http://books.google.com/books?id=wF8NAAAAYAAJ&printsec=frontcover&dq=franz+von+baader+hoffmann&lr=#PPA349,M1]Vol. 13 Erläuterungen zu Böhme’s Lehre [Commentary on Boehme's Teachings]
[http://books.google.ca/books/pdf/Franz_von_Baader_s_Vorlesungen_und_Erl__.pdf?id=xlcNAAAAYAAJ&output=pdf&sig=ACfU3U2OplYUBDLa_LcwfuZ4iTpsnAYOow]
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[http://books.google.com/books?id=BGANAAAAYAAJ&pg=PA183&dq=FRANZ+VON+BAADER+%22dynamischer+bewegung%22&lr=&as_brr=0#PPP8,M1]Vol 14 Elementarbegriffe über die Zeit [Elementary Concepts Concerning Time]
[http://books.google.ca/books/pdf/Franz_von_Baader_s_s__mmtliche_Werke.pdf?id=VWANAAAAYAAJ&output=pdf&sig=ACfU3U1qlvI1LpK_iE0eFPFhYNF52pWFtw]
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[http://books.google.com/books?id=mdRRAAAAMAAJ&printsec=frontcover&dq=editions:0glg-HnFoVsOfJCrN_K&lr=]Vol. 15 Biografie und Briefwechsel [Biography and Correspondence]
[http://books.google.ca/books/pdf/Franz_von_Baader_s_s__mmtliche_Werke.pdf?id=BjcNAAAAYAAJ&output=pdf&sig=ACfU3U3tqkOmghtIkJiKewY2GmIgdJUAMg]
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[http://books.google.com/books?id=xkgJAAAAQAAJ&pg=PA534&dq=franz+von+baader+hoffmann+metaphysik&lr=#PPP12,M1]Vol. 16 Sach- und Namenregister [Index]
[http://books.google.ca/books/pdf/Franz_von_Baader_s_s__mmtliche_Werke.pdf?id=eTANAAAAYAAJ&output=pdf&sig=ACfU3U25t45vPSE-8oZfixwPhVLjdk-qyQ]
Search Vol. 16
[http://books.google.com/books?id=eTANAAAAYAAJ&pg=PA17&dq=baader+%22affect+der+bewunderung%22#PPP8,M1]
Volume 15 of the Collected Works contains Baader's Correspondence. But some of it was not included. Susini published a book of the unedited correspondence:
Lettres inédits, ed. Eugene Susini. Snippet view only
[http://books.google.ca/books?id=uUrdG9VMT3IC&q=franz+von+baader&dq+=franz+von+baader&l4=&pgis=1]
Here are separately published works by Baader, although I believe that all of them are included in his Collected Works, above. It is interesting to see them as originally published, before Hoffmann edited them.
Grundzüge der Societätsphilosophie
[http://books.google.ca/books/pdf/Grundz__ge_der_Societ__tsphilosophie.pdf?id=FVsWAAAAYAAJ&output=pdf&sig=ACfU3U3is2JH5K4YE1pVSIXXKF6nbRsAZQ]Vorlesungen über Speculative Dogmatik
[http://books.google.ca/books?id=ohkRAAAAYAAJ&printsec=frontcover&dq=franz+von+baader&lr=#PPA2,M1]Über das Verhalten des Wissens zum Glauben
[http://books.google.ca/books/pdf/Ueber_das_Verhalten_des_Wissens_zum_Glau.pdf?id=SxQNAAAAYAAJ&output=pdf&sig=ACfU3U3pf52WKOHBhwglp9W7mQeInW-1Yg]Fermenta Cognitionis
[http://books.google.ca/books/pdf/Fermenta_cognitionis.pdf?id=gcYIAAAAQAAJ&output=pdf&sig=ACfU3U2pQZ3A52RoxCYxDi6dDnwmkpxmvA]Theorie des Opfers
[http://books.google.ca/books/pdf/Vorlesungen___ber_eine_k__nstige_Theorie.pdf?id=NecTAAAAYAAJ&output=pdf&sig=ACfU3U2npKegrtInLusNQXwKrLANsl1RHw]Vorlesungen über religiöse Philosophie
[http://books.google.ca/books/pdf/Vorlesungen___ber_religi__se_Philosophie.pdf?id=WIEPAAAAQAAJ&output=pdf&sig=ACfU3U0py7uo86uXLlZKZe8Fh8O9d_HKhQ]Über den Begriff des gut–oder positive–und des nichtgut–oder negativ [Werke 7, 155-208)
[http://books.google.ca/books/pdf/Ueber_den_Begriff_des_gut__oder_positiv_.pdf?id=gSMOAAAAYAAJ&output=pdf&sig=ACfU3U3t3ac5ReRrwoAfkBXXG5NfSJI6xQ]Vom Segen und Fluch der Creatur
[http://books.google.ca/books/pdf/Vom_Segen_und_Fluch_der_Creatur.pdf?id=OkoOAAAAYAAJ&output=pdf&sig=ACfU3U1F2mDog0tGM5hb38vGTgC46wRhNA]Über die Freiheit der Intelligenz
[http://books.google.ca/books/pdf/Ueber_die_Freiheit_der_Intelligenz.pdf?id=0mwPAAAAQAAJ&output=pdf&sig=ACfU3U0WqtCLAZmjnSS5QDWweVwD10mSIg]Beiträge zur dinamischen Philososophie
[http://books.google.ca/books/pdf/Beitr__ge_zur_dinamishen_Philosophie_im_.pdf?id=wpWtR5D1150C&output=pdf&sig=ACfU3U0zHYE386uIh9leEd842J2-yKt8jA]
Franz Hoffman, the editor of Baader's Collected Works, also wrote his own work, relying on Baader's ideas, Philosophische Schriften (Erlangen, 1872). Note that this work should be distinguished from the earlier work, Philosophische Schriften und Aussätze (1831), which was a collection of excerpts from Baader. The 1872 work represents Hoffmann's own views, which are not always the same as Baader's.
Philosophische Schriften
http://books.google.ca/books/pdf/Philosophische_Schriften.pdf?id=aVfgVIbOWGcC&output=pdf&sig=ACfU3U0Ct5thDcvnvOlAEfqb4bRZ5mpnVQ
Finally, here are some books about Baader that I refer to and recommend. You can only get limited views, or snippet views of these books.
Ferdinand Schumacher: Der Begriff der Zeit bei Franz von Baader (K. Alber, 1983)
http://books.google.ca/books?id=Ie4YAAAAIAAJ&q=franz+von+baader&dq=franz+von+baader&lr=&pgis=1
David Baumgardt: Franz von Baader und die Philosophische Romantik (Halle: Max Niemeyer Verlag, 1927)(snippet view)
[http://books.google.ca/books?id=zoUUAAAAIAAJ&q=franz+von+baader+saemtliche+werke&dq=franz+von+baader+saemtliche+werke&lr=&pgis=1]Ramon J. Betanzos: Franz von Baader's Philosophy of Love (Vienna: Passagen Verlag, 1998)
[http://books.google.ca/books?id=qqdceSZT8-EC&pg=PA61&dq=franz+von+baader+saemtliche+werke&lr=&sig=ACfU3U1LJEWxkuqgBdMWXpB8S_V6IcvrJg]
Endnotes
[1] Hugo Ball, cited by Poppe: Afterword to Baader's
Über die Begründung der Ethik durch die Physik und andere Schriften
(Stuttgart: Verlag Freies Geistesleben, 1969) [Begründung],
108. Begründung is also found in Baader's Werke
5.
[2] Susini, Introduction to Fermenta Cognitionis, 14, 21. See also David Baumgardt: Franz von Baader und die Philosophische Romantik (Halle: Max Niemeyer Verlag, 1927), 43. A snippet view of Baumgardt's book is avaialble at [http://books.google.ca/books?id=zoUUAAAAIAAJ&q=franz+von+baader&dq=franz+von+baader&lr=&pgis=1]. Baader says that his work must be polemical because it is a refutation of irreligious views, ancient and modern (Werke 1, 155).
[3] Louis Claude de St. Martin (1743-1803) wrote under the name of ‘the Unknown Philosopher’ (‘le philosophe inconnu’). He was the author of Des erreurs et de la vérité and Le Tableau Naturel. The latter book showed the relations between God, Man and the universe. St. Martin should not be confused with the Jewish mystic Martines Pasqualis, who also influenced Baader.
[4] Baader had only a superficial knowledge of Kabbalah (Baumgardt 35). Baader regarded the Sefer Yetsirah [‘The Book of Creation’] as an original revelation to the Jews. Baader’s references to these and other mystical sources may be one reason that Dooyeweerd does not specifically refer to Baader. This is especially so in view of the fact that the theological faculty at the Vrije Universiteit mistrusted Dooyeweerd’s ideas, leading to a ten year investigation of Dooyeweerd and Vollenhoven in the 1930’s (Puchinger:Dooyeweerd Herdacht, 19). Today there is more openness to discussion of ideas such as the Kabbalah.
[5] Gershom Scholem says that ‘theosophy’ should not be understood in the sense of Madame Blavatsky’s later movement of that name. ‘Theosophy postulates a kind of divine emanation whereby God, abandoning his self-contained repose, awakens to mysterious life; further, it maintains that the mysteries of creation reflect the pulsation of this divine life.’ Gershom G. Scholem: Major Trends in Jewish Mysticism (New York: Schocken, 1961), 206.
[6] Similarly, there are those who say that Dooyeweerd’s ideas are dark and unreadable (‘duister en zelfs onleesbaar’) G. Puchinger: "Dooyeweerd, de figuur," in Dooyeweerd Herdacht (Amsterdam: VU, 1995), 15. Valentijn Hepp even translated some of Dooyeweerd’s writings into German in order to try to understand them better.
[7] Baumgardt 5-7. Baader introduced Hegel to the thought of Eckhart (Werke 14, 159; Baumgardt 34), and he introduced Schelling to the thought of Böhme, thereby changing Schelling’s orientation from pantheism to theism (Baumgardt 41). But influence does not necessarily mean agreement; Baader disagreed with Hegel, Schelling, as well as others that he influenced.
[8] See Peter Drucker, ‘Friedrich Julius Stahl: Conservative Theory of the State and Historical Development’ (1933) [http://www.peterdrucker.at]. Dooyeweerd devotes considerable attention to Stahl’s ideas.
[9] Ramon J. Betanzos: Franz von Baader's Philosophy of Love, (Vienna: Passagen Verlag, 1998), 12, 25. A limited preview of this book is found at [http://books.google.ca/books?id=qqdceSZT8-EC&printsec=frontcover&dq=franz+von+baader&lr=&sig =ACfU3U0EzR69C5rGkeUzdbRthbF94XHeHA#PPA14,M1]. See also Susini 6.
[10] Poppe, Afterword to Begründung, 107,108. Kierkegaard in his Concept of Dread refers to ‘the customary power and validity of Baader’s ideas.’ (Baumgardt, 7 and 398). Friedrich Heer thought that Berdyaev’s ideas were based completely on Baader (Betanzos 294).
[11] Introduction to Fermenta Cognitionis, tr. Eugène Susini (Paris: Albin, 1985), 9.
Revised Sept 23/08