After Kant's critique, modern consciousness developed in a variety of constellations. Hegel gave idealism a speculative orientation, claiming to be able to reconcile history and reason. Arthur Schopenhauer developed his metaphysical resignation against systems thinking. Sören Kierkegaard sharpened modern consciousness by referring to Christian existence.
Ludwig Feuerbach saw the thinking of the time differently, as an anthropological projection. In England, Charles Darwin promoted the empirical spirit with his theory of evolution in a more liberal society. From there, Karl Marx's materialistic passion seemed to finally turn philosophy on its head.
Psychologically, Friedrich Nietzsche debunked the religious tradition and at the same time created an elitist enthusiasm. In democratic America, the individual found a new religiosity with William James, while Max Weber propagated the demystification of the world in old Europe and discovered political charisma in mass society.
Karl Jaspers understood the spiritual situation existentially and in the idea of axial time as a world-spanning dissidence. Martin Heidegger, on the other hand, allowed human consciousness to hover in speculative volte-face between being and time. Ludwig Wittgenstein remained rigorously silent about the last things and analytically got to the bottom of our language games.
Hannah Arendt closes this occidental arc in the life of the mind with a way of thinking that, after the rupture of civilization, critically relates possible freedom to social constraints. (Information from the event website.)

Prof. Dr. Anne Eusterschulte is one of the general editors of the Hannah Arendt Critical Edition and co-editor of the new critical edition of Arendt's work The Life of the Mind.