General Information

Depending on the perspective the two-storeyed (from the perspective of the Clinicumsgasse) or four-storeyed building (from the front perspective) is as old as the university itself, accompanying life in the region for over 500 years. It originally accomodated a boarding school for beginning students which here in ”lower faculties“ gathered to receive a basic training from professors, all scooping out their financial means from the ”Börse“ (”purse") filled up by the sovereign prince.

The ”septem artes liberales“ were thought at that time: grammar, logics, rhetorics, arithmetics, geometry, astronomy and music. Only those who acquired a ”magister artium“ in these ”liberal“ studies, i.e. not primarily forseen for practical employment, were permitted for undertaking further studies in the ”higher faculties“: medicine, jurisprudence or theology.

A strict ruling was imposed upon the occasionally 130 schollars. The articles of incorporation of 1508 forbidded free outgoings to town. Especially after evening bell strikes no one was allowed to leave the building without permission. Who despite of this rule dared to leave the house and was caught had to spend two weeks in the detention room. Furthermore, games of dice, drinking sprees and physical attacks of professors were punished. At summer time, you had to be up at five and at winter time only at six. After common morning service, lectures began and took place until noon. At table a reader cited from latin scriptures. Apart from lectures, it was exptected to practise latin as a colloquial language, under the strict eyes of ”lupi“ who were assigned just for supervising the students in this task. The unique idiom which really arised under these circumstances must have been closer to Swabian than anything else, Heinrich Bebel remarks ironically.

Among well-known teachers are Jakob Locher (1471 - 1528), also known as Philomusus, who translated ”Narrenschiff“ (”ship of fools“) by Sebastian Brants into latin, and the humanist Nikodemus Frischlin (1547 - 1590), who established himself as professor in 1568 in Tübingen and was a prominent writer for comedy theatre. Shortly after its foundation the university was in full bloom when great political, religious and societal changes took place.

At the turning point in history from the medieval period to Rennaissance the uprising middle class found new self-confidence empowered by the development of new production methods. The new humanist way of thinking had began to spread throughout Europe and rebelled against religious belief barriers which were seen as a schollastic residual and brings into question social and political structures. Count Eberhard im Barte, count of Württemberg and Mömpelgard, took the chance to lay the foundation stone for the university, transforming the huge village of wine growers into a small university town of which ”to seek its beauty, fertility and health rather by one’s own eyes than by recommendation“, as mentioned in the founding certificate of the third of July, 1477.

On proposal of his humanistically educated advisers the Renaissance Count appoints respected academic teachers who were formerly successfully active at Italian and French universities. By bringing fresh and undogmatic ideas from Florence, Padua, Bologna and Paris a pre-reformative humanist spirit starts to enfold in Tübingen. Motivated by the image of an education orientad human, free self-determination and moral obligation of undogmatic knowledge become prominent. The newly translated ancient, polemic, dialogical and lettered scriptures bring forth a powerful language unheard of.

This sparkling period of change at the Burse lasted from 1497 when the Heinrich Bebel (1472 - 1518) crowned with a wreath of garland for poets, known as ”Poeta laureatus“ takes in his post for poetic lecturing, until 1522 the year of death of Johannes Reuchlin (born in 1455), one of the most progressive intellectuals of the 16th century, who thaught Greek and Hebrew. Reuchlin lived in the craftsman lane (Handwerkergasse) ”under the Burse“, where till today a stone lion on the house front reminds of the pugnacious Hebraist who stood up against hatred directed against Jews. Johannes Reuchlin is the great-uncle of Philipp Melanchthon (1497 - 1590) who lives, studies and teaches here from 1512 untill 1518 and afterwards is offered a chair at the university of Wittenberg where soon wakes the attention of Martin Luther whoms most important companion he becomes. Today, a stone plaque remids of the great humanist who thaught Aristotelian philosophy at the Burse, read the Greek and Latin classics and together with his students developed from these sources those new perspectives which lead to a ”new age“.

In which way a lively dispute of principles in philosophical thinking can manifest itself in a building's structure is shown by the two entrances of the Burse. They are accessible by two staircases which are arranged in two opposite directions. This architectonical punch line goes back to the early modern problem of universals. In Tübingen this led to a separation of the building into two halves by a wall which ran through the whole building. The two ”ways“, Via antiqua and Via moderna, led to the construction of two different entrances which could be dedicated to both the ”nominalists“ who entered on the left and the ”realists“ who entered on the right side. Only when more wide-spread and revolutionary conflicts broke out the wall was removed. Yet, the two entrances stayed, monuments for the unreconcilable understanding of scholarliness - a dispute which till today cannot be marked as settled.

The Via antiqua was represented by the so called realists (”res“ here meaning thing) who assumed that in our concepts something matterful of the things themselves is represented. The things themselves appear as specialities of the general so that through concept analysis their general ground can be reveiled. The Via moderna or nominalism resisted to accept this conception which goes back to Plato and instead assumed that everything we grasp conceptually ultimately only are names in the form of arbitrarily allocated terms in which no nature of things can be found. The essence of things in form of universalities appear only as constructs of our reasoning capability and do not possess an own reality. Insight here does not depend on a process of thinking that has to develop, meaning a thinking that already and always knows itself associated with its’ thing. Natural scientific thinking easily finds it’s breakthrough, due to nominalism basing its’ insights on ”experentia“, i.e. the experience with individual things (”Einzeldinge“). This ”new way“, which in the history of ideas is associated with the teachings of Wilhelm von Ockham (1285 - 1350) becomes promoted by Gabriel Biel (1418 - 1495) who was one of the most influential theologists at his time. Biel, also, was appointed by Graf Eberhard, not as an academic teacher but as deputy of the Devotio moderna, a certain stream of piety. In this character he first became founding provost of the ”Brüder vom Gemeinsamen Leben“ (”brothers of common living“) and only by 1482 academic teacher at the Burse. 

Yet, the Via antiqua was, as well, represented by representative teachers who were rather guided by the teachings of Johannes Duns Scotus, a Franciscan theologian with the epithet ”doctor subtilis“, instead of Thomas von Acquins’. Konrad Summenhart (1455 - 1502) stood out the most as a quite unconventional thinker from a scholastic perspective. This was due to him bringing forth the idea of anything holding existence that is given in any possible world, while no logical paradox is found therein. On this foundation he passed on teachings at the Bursa, breaking with the thightly-knit thinking schemes of late scholasticism.

This ”free“ thinking does not become strengthened by the asserted reformation, but in opposite becomes restricted because in Lutherian revolt against the authority of the Roman catholic church, all academic teachers - in Würrtemberg stricter than anywhere else - are obgliged to the new belief. Tübingen develops into a centre for Protestant orthodoxy taking away the base for philosophical speculation. Instead, individual sciences with their emphasis on ”experentia“ match up better with the Protestant spirit. Through this the way is paved for the uprising that brought about the technical universities, offering a range of fields of studies outside of that of the artistic faculty.

In particular, chemistry, physics, engineering, military affairs, logistics, state affairs and so on are to be named - ”unfree arts“ which, due to their obligatory link to practice, are no longer executed as ”artes liberales“. In Tübingen, it is especially astronomy that encourages a long-lasting tradition connected to the Burse: first off with the great teacher Petrus Apianus (1495 - 1552), Johannes Stöffeler who received the first chair, then Michael Maestlin who not yet dares to publicly stand in for the Copernican system and of course his Faustian pupil Johannes Kepler (1571 - 1630) who was friends with Wilhelm Schickhard (1592 - 1635) the founder of the first computing machine and further, one of the leading Hebraists and Orientalists of his time.

In the first half of the 17th century the Thirty Year’s War begins, affecting the Burse heavily. Where once a new way of thinking connected teachers and learners, now fled farmers and French prisoners of war find accomodation. Weighing harshly on the Burse, teaching activities become irregular, wheras calculation scandals, intrigues and alcohol excesses are no longer unseen visitors. Even the professors get into disrepute for their drinking enthusiasm. The Burse’s reputation drops in public.

On the inside, the fall is marked by a rapidly advancing structural decay. Furthermore, the Burse now is in sensitive competition with the Hohen Karlschule in Stuttgart, whose founder the absolutist duke Herzog Karl Eugen (1728 - 1793) thinks that any kind of occupation with ancient languages were obsolete and so wants the practical side of education, e.g. military affairs, to be better represented. For voluntary and unvoluntary reasons migration to Stuttgart strongly intensifies, so not even 200 students can be identified as such in Tübingen. Almost being shut, the Burse survives at last, due to the closure of the Karlschule which was abolished after the death of the duke. It’s most prominent pupil Friedrich Schiller (1759 - 1805) resides in Tübingen for a few days in March 1794, being a visitor to his teacher Jakob Friedrich Abel (1751 - 1829) in the ramshackle Burse, who was transferred here after the closure of the Karlschule. Meanwhile, the economic downfall of the once respected teaching facility seems to be inexorable. Around 1800 it even counts as a sign of inadequacy to be living here.

The number of living and so paying students in the Burse still is strongly declining and finally the facility has to be fully shut. The now 300 year old Burse can escape the plans of becoming “abandonned” only because the university chancellor at that time, professor of medicine Ferdinand Autenrieth (1772 - 1835) takes over the ramshackle Burse and reconstructs this late medieval building into the first clinic of the university. In this process the Burse receives a half-rounded window in it’s front gable and a hipped roof making the Burse known for a classicistic and symmetrically accentuated look - in the eyes of many contemporaries one of the most beautiful builings in town.

Let’s jump back one ore two centuries and weave in a thing or two about the Evgangelische Stift, the “Stiftler” - to which Hegel, Hölderlin and Schelling belonged at that time - and their relationship to the university. There were five cohorts in the Stift, the so called ”Promotionen”. Each one had an own lecturer and named after their star student, the so called “Primus”. Hegel for instance belonged to the Renzian Promotion, Schelling was Primus, meaning, there was a Schellengian Promotion. The two lowest cohorts - the novices and candidates - studied philosophy at university. After two years, one was promoted to “doctor seu magister philosophiae”, yet, calling oneself a master, not doctor. In a rescriptum of the head of the university there is a statement about this: “It is our earnest order, that the newly arriving studiosi, at least those from our duchy, are not admitted ad facultates superiores until they study the necessary ground in lectionibus philosophiam moralem et metaphysicam, if not yet acquired and for that either give dispuntando a specimen or otherwise present a trustworthy evidence to the decano of the highest faculty from the decano philosophico.”

After the master’s exam the three year long course of study in theology began, at which’s end the church’s consitsorial examination in Stuttgart awaited the student. Those who still not held in a post as repent in the Stift as court preacher, sub-librarian in the Stift, vicar or as a household’s private teacher could, for the moment, return as a “Senior” back to the Stift or stay there, taking on the observation of a parlour. The ephorus at the Stift was at the same time professor at the university. When Hegel studied it was Christian Friedrich Schnurrer, a Greek schollar and Orientalist with name, who belonged to the philosophical faculty together with Gottfried Ploucquet, later with the already mentioned Jakob Friedrich Abel (theoretical philosophy), August Friedrich Bök (practical philosophy) and Friedrich Rösler (history). The ephorus of the Stift had two super attendants or inspectors assigned to, a professor of theology and another of philosophy. The super attendants were serviced by ten rependants.

Lectures and seminars normally took place from 8 to 11 (publicum) and in the afternoons between 14 and 17 o’clock (privatum). A contemporary critical reporter writes that the pupils receiving a grant often times only visited lectures and seminars for the purpose of getting out of the Stift and to spend their “best hours strolling around or even in pubs or other suspicious places allowing for a variety of crude Excessibus to be practiced”.

Back to the Burse, Autenrieth and his rapidly prospering university clinic. Besides taking care of the sick and pregnant, the first department for psychiatric illnesses in Germany was opened. Here, Friedrich Hölderlin received a “treatment” as one of the first patients. Autenrieth demanded more light, air and sun for his clientele, which without further ado led to the demolishion of the houses, barns and garages on the opposite side. Ever since, a small, friendly space opens up in front of the Burse, enframed by the residuals of the town wall towards the Neckar. At that time, the plane trees were planted here, now overarching the Burse, while donating natural shadow to the working rooms facing South.

Then, at the beginning of the 19th century, the natural sciences also emancipated from being categorised under humanitarian observation. The speedy advancement in findings and thanks to the newly acquired possibilities in diagnosis and therapy, the old place had shown to be too small for entertaining the clinic. For that reason, new hospitals were built in front of the town gates, allowing for individual departments to leave the Burse one by one, until only the department for birth aid was left. This last one cleared as well after the roof over the delivery room collapsed, while a new, more suitable place was found. This left space for the department of dentistry to move in.

A five year long general overhaul refreshed the Burse in such extent that 1972 students and teachers of philosophy and art history could return to this place of “liberal arts”.

Before that the philosophers had their head office in the equally traditionally rich Alte Aula, right next to the Stiftskirche. There, the high and bright “ballroom” with its parquet floor was the most important seminar room. In the fifties and sixties it also serviced as a room for university events.

Among the university occurences, the lectures of Otto Friedrich Bollnow, Ernst Bloch and Walter Schulz could be detected, who through their work accentuated prevailing trends of philosophical discourses and by this lifting the university’s reputation after the war internationally. Before this background, Otto Friedrich Bolnow (1903 - 1991) stood for a ”further development” of hermeneutics coined by Wilhelm Dilthey’s teachings and stressed a philosophical anthropology which reflects on the foundations of pedagogy. In this way the work of Eduard Spranger (1882 - 1963) was seamlessly continued.

The great intermediary between history of philosophy and especially a broader audience was Walter Schulz. His lectures were heard by hundreds of auditors of all faculties who were charmed by his teaching style, going back and forth on the teacher’s desk while gesticulating and completely freely “reading” off about Plato, German idealism, Nikolaus Kusanus or Wittgenstein. His publications of “Die Vollendung des Deutschen idealismus in der Spätphilosophie Schellings” (“The completion of German idealism in the late philosophy of Schelling”) (1955) up to “Philosophie in der veränderten Welt” (“Philosophy in the altered world”) (1972), but also the later historic-systematic investigations on ethics and aesthetics became “longsellers” in the field of philosophical literature over the last decades.

Well-known and popular among the teaching staff was Ernst Bloch (1885 - 1977), who decided to move to Tübingen after delivering a guest lecture and after facing political difficulties in Leipzig. He was granted in persona the legitimation to occupy himself in a non-dogmatic way with Marxism. His teaching work coincidentially took place in an increasingly politically charged time. Alarmed by the Auschwitz trials the fathers’ generation was surveyed. Furthermore, the Vietnam war polarised the fronts and when the student Benno Ohnesorg was shot in Berlin in June 1967 during one of the demonstrations against the visit of the Schah, turmoils and strikes were seen in Tübingen.

Student life in whole polticised by the agitation of the left student groups. Thousands followed their call for demonstration against the “Establishment”, notorious for being reactionary. And of course, the protests were directed also against the tradiotional “university of professors” and its institutions. The main goal was, hereby, to place leftist positions into the official teaching program. Where this was not achieved, students provided their own parallel events which meant that one partially studied at an alternative university. These events did not end at usual times, no; Rather, it belonged to good manner and went without saying to continue until early morning, oriented by the style of a Platonic symposion. There was an enourmous amount of readings - not only leftist theories. In bohemian circles it was part of the “lifestyle” to be philosophical and whoever could not navigate through the world of literature or music was immediaely disqualified.

Bloch at that time quickly became internationally known in philosophical life, and not least also through his lecture that rose to fame, in which the place of action is embedded in the title: “Tübinger Einleitung in die Philosophie” (“The Tübingen introduction to philosophy”) with the introductory words “Ich bin. Aber ich habe mich nicht. Darum werden wir erst.” (“I am. Yet, I do not have myself. Therefore only we are becoming.”). Also popular, his’ graduate classes which always began at 8 p.m. on Tuesdays in the very ballroom of the Alte Aula. These events were an institution for themselves in Tübingen, similarily so the lectures of Walter Schulz. People pressed for entering this seminar, yet, a personal registration by Bloch’s assistent was required.

Bloch’s own entrance was perfectly a ritual. With the Taxi he came from the Neckarhalde over the Münzgasse, always accompanied by his assistant and wife. The entry of the master into the hall always followed the same scripture: First his assistant arrived, in a sense as a herald, then Bloch himself and after him Karola Bloch. The procedure of the seminar was structured in the way that there was a presentation, followed by a discussion afterwards. Bloch listened to everything and only in the last quarter hour took the word, speaking as writing, in his associative almost expressionistic air.

With Klaus Hartmann, the successor of Otto Friedrich Bollnow, with Rüdiger Bubner, the successor of Walter Schulz and with Josef Simon having held in the chair III at the philosophical faculty the renaissance of Hegel in German philosophy found its strongest manifestations at university. This occured at the end of the seventies and during the eighties. Tying onto another line of tradition, the ancient philology in Tübingen had one of its most prominent representants of the century in office - Wolfgang Schadewaldt. From his circle of students fruitful impulses for philosophy emerged, leading to the so-called “Tübinger Platonschule”. Worldwide this stream of interpretation is connected to the names Hans Joachim Krämer (faculty of philosophy) and Konrad Gaiser (facuculty of cultural studies). This line is immediately continued by the successor of Gaiser, Thomas A. Szlezák, also member of the faculty of philosophy.

Tübingen’s faculty of philosophy has always been marked by a concentration on classical topics of occidental philosophy. This core tendency persiststs even today: In teaching and research ancient philosophy, that of German idealism and practical philosophy in their whole range coin the profile of the faculty of philosophy. Philosophical anthropology, philosophy of religion, philosophy of science, logics, the hermeneutics of Gadamer and Heidegger, language-analytical philosophy of anglo-saxon traditions - just to pick out a few directions and streams - have equal voice in teaching and research which can be seen by looking at the liveliness and openness of the faculty of philosophy in its present form.

The German language, besides the Greek, is that in which the majority of the most significant writings in European philosophy have been drafted in. Hence, the faculty of philosophy values meeting up with the growing world-wide interest for research stays and study visits of foreign lecturers, doctorates and students in Tübingen. Especially, with opening up towards middle and eastern European countries, the faculty of philosophy finds itself subtending towards a growing interest of regional researchers, lecturers and doctorates wanting to visit. Already, relations to East Asian and North American countries have been kept up. It is a constant interest of the faculty to intensify international ties regarding research and teaching; Hereby, only the events organised together with the international centre of the University of Tübingen (conferences, seminars, financing of study visits for foreign lecturers, international seminars for doctoral students) shall be mentioned representatively.

Philosophical work is - herin akin to that of an artist - traditionally and for good reasons work of the individual, knowledge creation by the individual and therefore “Einzel-forschung” (“individual research”). It lays in the nature of the matter that this individual reasearch looks for many and diverse conversations with others and builds bridges to other “areas” and their philosophical foundations. The indterdisciplinary contacts of Tübingen’s philosophy are plenty, when compared to other institutions in Germany. They are institutionalised by so-called “Kooperationen” (“cooperations”), where connections are kept up with protestant theology (Eberhard Jüngel, Institution for Hermeneutics) and catholocic theology (Georg Wieland, Department for fundamental philosophical Questions of Theology), Greek studies (Thomas A. Szlezàk), computer science (Peter Schröder-Heister, Professorship for Logics and Language Philosophy), biology (Eve-Marie Engels, Chair for Ethics in biological Sciences) and jurisprudence (Otfried Höffe, cooperation at the Faculty of Law). To the areas of ethics and practical philosophy cooperation is maintained with the “Zentrum für Ethik in den Wissenschaften” (“centre for ethics in sciences”) which is directed towards an interdisciplinary and interfacultarian approach. The graduate college (Reiner Wimmer) is attached to it. Intense interdisciplinary work takes place in form of common classes, scientific seminars with the faculty of Literature Studies, Classical Philology and Theology (Günter Figal), as well as with Modern Linguistics (Manfred Frank) and the departments of Jurisprudence and of Political Sciences (Otfried Höffe).

1477 the young count Eberhard im Barte and later dutch of Württemberg layed the founding stone for the University of Tübingen. He unmistakably assigned “the high common school” to “help dig the well of life, of which from all ends of the world be drawn undrainable, healing and consoling wisdom for the sake of extinguishing the corrupting fire of man’s stupidity and blindness.” From this period, three oak pillars are sustained in the Burse, which was one of the founding buildings. These five hundred year old contemporary witnesses are now to be found in the entrance hall. Their carved wooden capitals show coats of arms and lettering tapes. The motto “Attempto”, “I dare it!” is to be found there as well - an encouragement for anyone stepping into the building.

Text: Michael Schwelling. English Translation: Caroline A. Fisseler. For suggestions and hints, following people shall be thanked for: Dietmar Koch, Matthias Schatz, Wolfgang Urban, Prof. Dr. Volker Schäfer, Prof. Dr. Walter Schulz, Dr. Wischnath.

Klaus Beyrer (Hg.): Die Reise nach Tübingen: Stadtansichten zwischen 1700 und 1850, Tübingen 1987

Werner Boßhardt: Zur Geschichte der Tübinger Burse, in: attempto, 137 - 144

Werner Boßhardt: Alte Inschriften in der Burse, in: attempto, Heft 43/44, 1972, S. 16 - 23

500 Jahre Eberhard-Karls-Universität Tübingen. Die Universiät Tübingen von 1477 bis 1977 in Bildern und Dokumenten. Gesammelt, bearbeitet und herausgegeben im Auftrag des Universitätspräsidiums und des Senats der Eberhard-Karls-Universität Tübingen von Hansmartin Degger-Hauff und Wilfried Setzler, Tübingen 1977;

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Detlef Lembke: Die neue alte Burse, in: attempto, Heft 43/44, 1972, S. 24 - 31

Mechthild Lemcke und Christa Hakenesch: Hegel in Tübingen, Tübingen o. J.

Marbacher Magazin, Sonderheft 11/1978: Hölderlin in Tübingen (bearbeitet von Werner Volke), Marnach 1983

Wilfried Setzler: Tübingen. Auf allen Wegen Neues entdecken. Ein Stadtführer, Tübingen 1997

Volker Schäfer: Fünf Jahrhunderte Tübinger Burse: eine Ausstellung des Universitätsarchivs Tübingen aus Anlaß der Wiedereinweihung der Alten Burse, 28. April - 1. Mai 1972, Tübingen 1972

Volker Schäfer (Hg.): Bausteine zur Tübinger Universitätsgeschichte, Tübingen 1984

Volker Schäfer: Die Tübinger Burse von 1480 - 1537, in: attempto, Heft 43/44, 1972, S. 3 - 15

Manfred Schmid: Wiedergeburt des Geistes: die Universität Tübingen im Jahre 1945. Eine Dokumentation, Tübingen 1985

W. Schöllkopf: Stimmung äußerst demokratisch, in: Bausteine zur Tübinger Universitätsgeschichte, Folge 2, S. 81-105, Tübingen 1984

Benigna Schönhagen: Tübingen unterm Hakenkreuz. Eine Universitätsstadt in der Zeit des Nationalsozialismus. Beiträge zur Tübinger Geschischte, Bd. 4, Stuttgart 1991

Jürgen Sydow (Hg.): Bilder zur Geschichte der Stadt Tübingen, Tübingen 1980

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Alt Tübingen: Bilder einer schwäbischen Stadt, Text Jürgen Sydow, Tübingen 1987

„ ... helfen zu graben den Brunnen des Lebens“. Historische Jubiläumsausstellung des Universitätsarchivs Tübingen, Tübingen 1977

Eine Stadt des Buches. Tübingen 1498-1998, Tübingen 1998

Das andere Tübingen. Kultur und Lebensweise der Unteren Stadt im 19. Jahrhundert, herausgegeben im Auftrag der Tübinger Vereinigung für Volkskunde, Tübingen 1978