Odo Ulrich Marquard
Odo Ulrich Marquard (1928–2015) was a German philosopher known for his subtle defense of skepticism, pluralism, and the rehabilitative role of tradition in modern life. Educated in the intellectual milieu of postwar West Germany and shaped by the historically minded Ritter School, Marquard rejected both rigid metaphysical systems and radical anti-metaphysical projects. Instead, he argued that the human condition is marked by finitude, contingency, and unavoidably partial perspectives. Attempts to overcome these limits through comprehensive theories of history, progress, or emancipation, he claimed, tend to generate new forms of domination. Writing in an essayistic, often ironic style, Marquard offered a philosophical anthropology that treats human beings as relief-seeking creatures who rely on institutions, stories, and inherited practices to cope with an excess of responsibilities. He defended polytheism and myth metaphorically as models of distributive responsibility and value pluralism, and he understood tradition and the humanities as necessary counterweights to technocratic rationalization. Though less known in the Anglophone world, Marquard significantly shaped German discussions about modernity, hermeneutics, the philosophy of history, and the role of religion and culture, influencing theologians, political thinkers, and philosophers interested in limits, irony, and the ethical value of skepticism.
At a Glance
- Field
- Thinker
- Born
- 1928-02-26 — Stettin, Province of Pomerania, Weimar Republic (now Szczecin, Poland)
- Died
- 2015-05-09(approx.) — Giessen, Hesse, GermanyCause: Natural causes (reported after a period of illness)
- Floruit
- 1960–2000Period of Marquard’s greatest academic and public influence in German philosophy.
- Active In
- Germany
- Interests
- SkepticismCritique of metaphysicsPhilosophy of historyAnthropology of finitudeModernity and progressPluralism and traditionHermeneutics and narrativePhilosophy of religion
Odo Marquard’s core thesis is that modern humanity, confronted with an excess of responsibilities and expectations generated by grand metaphysical and political projects, must adopt a cultivated skepticism that accepts human finitude and contingency, distributes responsibility through institutions, narratives, and traditions, and renounces the quest for a single, all-encompassing principle or history in favor of plural, historically situated forms of life.
Abschied vom Prinzipiellen. Philosophische Studien
Composed: Late 1970s–1980; published 1981
Apologie des Zufälligen. Philosophische Studien
Composed: Late 1970s–1981; published 1986
Skepsis in der Moderne
Composed: 1980s; published 1989
Schwierigkeiten mit der Geschichtsphilosophie
Composed: 1960s–1970s; collected edition 1973
Zukunft braucht Herkunft
Composed: 1980s; published 1989
Abschied vom Prinzip einer einzigen Geschichte
Composed: 1970s; essay originally published 1973
The future needs origin.— Odo Marquard, "Zukunft braucht Herkunft" (1989)
This compressed formula expresses Marquard’s thesis that modern projects and identities cannot sustain themselves without relying on inherited traditions and narratives, opposing conceptions of a purely self-grounding modernity.
The more man is made responsible for everything, the more he becomes overtaxed.— Odo Marquard, essay in "Apologie des Zufälligen" (1986)
Here Marquard criticizes modern ideologies that load individuals with total responsibility for history, nature, or humanity, arguing instead for the anthropological necessity of sharing and delegating responsibility through institutions and conventions.
Skepticism is not a luxury of the satiated but a consequence of experience with catastrophes of conviction.— Odo Marquard, "Skepsis in der Moderne" (1989)
Reflecting on the 20th century, Marquard defends skepticism as a response to the political and moral disasters caused by rigid, fanatical belief in comprehensive principles or historical missions.
Farewell to matters of principle does not mean farewell to reason, but farewell to the illusion that one principle can redeem everything.— Odo Marquard, "Abschied vom Prinzipiellen" (1981)
Marquard clarifies that his critique of "principle" targets the obsession with a single, ultimate foundation, not rational reflection as such, thereby aligning his skepticism with a modest, pluralistic rationality.
We live from stories because we cannot live from insights alone.— Odo Marquard, later essay on narrative and anthropology, collected in "Apologie des Zufälligen"
This line captures his view that human beings depend on narratives, myths, and histories—not just abstract knowledge—to orient themselves, find relief, and integrate contingency into a meaningful life-world.
Formative Years and Postwar Education (1928–1954)
Growing up under National Socialism and experiencing wartime collapse and displacement, Marquard later studied philosophy, German studies, and theology in Münster and Freiburg. Under Joachim Ritter he absorbed a historically sensitive, hermeneutic approach that rejected both naive progressivism and simplistic anti-modernism, laying the groundwork for his later reflections on modernity and tradition.
Ritter School and Early Academic Career (1954–1965)
As part of the circle around Joachim Ritter, Marquard engaged with Aristotle, Hegel, and modern philosophy of history, contributing to debates about the relation between philosophical concepts and historical life-forms. In this period he refined his view that philosophical system-building must be checked by historical awareness and anthropological realism.
Development of Skeptical Anthropology (1965–1980)
After taking up his chair in Giessen, Marquard elaborated his philosophical anthropology of finitude and contingency. In tension with the then-dominant Critical Theory and Marxist currents, he emphasized human limits, the inescapability of inherited traditions, and the dangers of radical projects to make history fully transparent and controllable.
Mature Essays on Modernity and Tradition (1980–1995)
With widely read essay collections such as "Abschied vom Prinzipiellen" and "Apologie des Zufälligen," Marquard reached a broader audience. He sharpened his distinctive defense of skepticism, irony, and narrative against one-dimensional philosophies of progress, religion, or emancipation, and articulated his influential notions of relief (Entlastung), delegation of responsibility, and the anthropological need for institutions and myths.
Late Reflections and Consolidation (1995–2015)
In later work, including "Skepsis in der Moderne" and essays on religion and the humanities, Marquard revisited his central theses about limits, pluralism, and the indispensability of tradition under conditions of accelerated modernization. He became an important interlocutor for theologians and cultural critics concerned with secularization, and his writings were re-appraised amid debates on post-secularism and postmodernity.
1. Introduction
Odo Ulrich Marquard (1928–2015) was a German philosopher whose work centers on skepticism, human finitude, and the mediating role of tradition in modern societies. Writing mainly in essay form, he criticized both comprehensive metaphysical systems and radical anti‑metaphysical projects, arguing that they tend to overburden finite human beings with excessive responsibilities and expectations.
Within postwar Continental philosophy, Marquard is often situated between hermeneutics, political theory, and philosophical anthropology. He is associated with the Ritter School, a historically sensitive current of German thought that sought to mediate between classical philosophy and modern pluralistic societies. His ideas intersect with debates on modernity, secularization, and value pluralism, while remaining formally modest and anti‑systematic.
Marquard’s central claim is that modern humans live under conditions of contingency and responsibility overload. In response, they require relief (Entlastung) through institutions, traditions, narratives, and the distribution of tasks and values—a stance he captures metaphorically as a “polytheism of values.” He understands skepticism not as paralyzing doubt but as a cultivated attitude that tempers conviction after the “catastrophes of conviction” in the 20th century.
Although less widely translated than some contemporaries, Marquard has been influential in German‑language discussions of the philosophy of history, aesthetics, and philosophy of religion, and he has been read by theologians, political theorists, and cultural critics. Interpretations of his work diverge: some see him as a conservative‑liberal theorist of limits, others as a subtle defender of pluralism under late modern conditions.
2. Life and Historical Context
Marquard was born on 26 February 1928 in Stettin, then part of the Weimar Republic, in a region later incorporated into Poland. His youth unfolded under National Socialism and the Second World War; like many in his generation, he experienced both ideological mobilization and the subsequent collapse of the regime. Around 1945 he was affected by the forced displacement of German populations from Pomerania, an upheaval later cited as part of his sensitivity to historical contingency and political catastrophe.
From 1947 he studied philosophy, German studies, and theology at Münster and Freiburg, entering an academic milieu shaped by reconstruction, denazification, and the search for alternatives to both Nazi ideology and Marxism. Postwar West German philosophy was marked by tensions between neo‑Kantianism, emerging Critical Theory, Heideggerian existentialism, and historically oriented approaches like that of Joachim Ritter, under whom Marquard completed his doctorate in 1954.
He habilitated in 1963 and, in 1965, took a professorship at Justus Liebig University Giessen, remaining there until retirement. This career coincided with the student movement of 1968, the rise of Marxist and critical‑theoretical currents, and debates over the political responsibilities of intellectuals. Marquard’s defense of skepticism and tradition emerged against this backdrop of politicized philosophy and broader Cold War ideological conflict.
In the 1970s and 1980s, as West Germany grappled with terrorism, welfare‑state reform, and cultural liberalization, his essays on modernity, relief, and pluralism addressed perceived overload and disorientation. After German reunification in 1990, he continued to write on the humanities and secularization until his death in Giessen in 2015, amid renewed European discussions of identity, religion, and historical memory.
| Year/Period | Context for Marquard’s Life and Work |
|---|---|
| 1928–1945 | Weimar crisis, Nazi rule, war, displacement |
| 1947–1965 | Postwar reconstruction, Ritter School formation |
| 1965–1989 | Cold War, 1968 movement, rise of Critical Theory |
| 1989–2015 | Reunification, post‑secular debates, EU integration |
3. Intellectual Development and the Ritter School
Marquard’s intellectual development is closely tied to the Ritter School, a postwar circle around Joachim Ritter at Münster and later at the University of Münster’s Forschungsstelle für Geistesgeschichte. This group emphasized historical context, Aristotelian practical philosophy, and the mediating role of institutions between individuals and the state.
Early Formation
As a student in Münster and Freiburg, Marquard encountered neo‑Kantian, phenomenological, and theological currents but was drawn especially to Ritter’s historically informed reading of Hegel and Aristotle. His doctoral work (completed 1954) and habilitation (1963) already show a concern with the limits of justification and with how philosophical concepts emerge from concrete life‑forms.
The Ritter School’s Influence
The Ritter School held that:
- Modernity cannot simply discard tradition; it must reinterpret and institutionalize it.
- Philosophy should clarify the conditions under which modern societies remain livable, rather than design utopias.
- Institutions (e.g., the state, civil society, the humanities) mediate conflicts and provide orientation.
Marquard adopted these themes but radicalized their skeptical implications. While some Ritter students (such as Hermann Lübbe) focused on political and social philosophy, Marquard pursued an anthropology of finitude, interrogating how individuals cope with the pressures of modernity.
Distinctive Development within the Circle
Within the Ritter School, Marquard is often seen as:
- The most systematically skeptical, foregrounding contingency and limits.
- The most essayistic and literary in style.
- Particularly occupied with philosophy of history, criticizing teleological narratives more sharply than some peers.
Scholars disagree on how “Ritterian” his later thought remained. One view stresses continuity in the emphasis on institutions and historical mediation; another highlights his increasing distance from any programmatic school, especially in his ironic “farewell to matters of principle.”
4. Major Works and Central Themes
Marquard’s reputation rests largely on essay collections and thematically focused studies rather than a single system‑building treatise. His most discussed works include:
| Work (German / English) | Central Focus |
|---|---|
| Abschied vom Prinzipiellen / Farewell to Matters of Principle (1981) | Critique of ultimate principles; defense of plural, limited rationality |
| Apologie des Zufälligen / Apology for the Accidental (1986) | Role of contingency; relief from responsibility; chance as humanly necessary |
| Skepsis in der Moderne / Skepticism in Modernity (1989) | Reinterpretation of skepticism after 20th‑century catastrophes |
| Schwierigkeiten mit der Geschichtsphilosophie / Difficulties with Philosophy of History (1973) | Critique of teleological and unilinear philosophies of history |
| Zukunft braucht Herkunft / Future Needs Origin (1989) | Dependence of modern projects on tradition and origin stories |
| “Abschied vom Prinzip einer einzigen Geschichte” / “Farewell to the Principle of a Single History” (1973) | Pluralization of histories; critique of one master narrative |
Recurring Central Themes
Across these writings, several interconnected themes appear:
- Skepticism as a humane stance that tempers conviction without abolishing commitment.
- Entlastung (relief) and the delegation of responsibility to institutions, traditions, and routines.
- Contingency and accident, defended against philosophies that seek total rational control.
- Critique of philosophy of history, especially claims about a single necessary developmental path.
- Tradition and origin, conceived not as reactionary nostalgia but as enabling conditions for innovation.
- Pluralism, expressed in images such as the “polytheism of values”.
Interpretations differ on whether these themes cohere into a single “project” or remain fragmentary. Some commentators emphasize an underlying anthropology of finitude; others consider his oeuvre a series of historically situated interventions in German debates on modernity and political responsibility.
5. Skepticism, Finitude, and Philosophical Anthropology
Marquard’s philosophical anthropology begins from finitude: human beings are limited in time, knowledge, and capacity. He argues that attempts to transcend these limits—through totalizing rational systems, revolutionary politics, or comprehensive moral doctrines—tend to generate new forms of domination.
Skepticism as Anthropological Stance
In Skepsis in der Moderne, he reconceives skepticism as a practical, historically learned attitude:
“Skepticism is not a luxury of the satiated but a consequence of experience with catastrophes of conviction.”
— Odo Marquard, Skepsis in der Moderne
Rather than suspending all judgment, his skepticism restricts claims to what finite beings can reasonably bear and know. Proponents of this reading see him as updating classical skepticism for a post‑totalitarian age; critics suggest it risks devolving into quietism or moderate conformism.
Relief and Responsibility
Marquard describes modern humans as “overburdened” by expectations of autonomy and responsibility:
“The more man is made responsible for everything, the more he becomes overtaxed.”
— Odo Marquard, Apologie des Zufälligen
His concept of Entlastung (relief) denotes the necessary offloading of burdens onto institutions, technologies, customs, and narratives. Human beings, on this view, are “relief‑seeking creatures” who depend on such mediations to live tolerably with their finitude.
Anthropology of Contingency
In works like Apologie des Zufälligen, Marquard emphasizes contingency—the role of chance events, unchosen origins, and unintended consequences. He contends that accepting contingency is anthropologically realistic and ethically important, as it mitigates the pressure to justify everything rationally.
Some interpreters see in this an implicit ethics of modesty and compromise; others argue that his focus on limits and relief underestimates capacities for collective transformation. The shared point of reference remains his insistence that any viable anthropology must take finitude and the need for relief as central.
6. Tradition, Modernity, and Philosophy of History
Marquard’s engagement with tradition and modernity is closely linked to his critique of philosophy of history (Geschichtsphilosophie). He questions narratives that present history as a unified, necessary progression toward a predetermined goal.
Critique of a Single History
In Schwierigkeiten mit der Geschichtsphilosophie and the essay “Abschied vom Prinzip einer einzigen Geschichte,” he argues against the “principle of a single history”—the idea that all historical developments can be understood as parts of one overarching story (e.g., progress, emancipation, or decline).
Proponents of his view maintain that such teleological philosophies risk legitimizing coercion in the name of historical necessity. His alternative is a plurality of histories and perspectives, each partial and contingent. Critics worry that this pluralization may weaken strong commitments to justice or emancipation.
Modernity as One Contingent Path
Marquard treats modernity not as the inevitable culmination of history but as one contingent trajectory among others. He suggests that modern societies often overestimate their capacity to make themselves completely transparent and self‑grounding.
This leads to his formula:
“The future needs origin.”
— Odo Marquard, Zukunft braucht Herkunft
Here, tradition is conceived as a precondition of orientation and criticism, not merely as an object to be overcome. Modern projects—political, scientific, or cultural—depend on inherited languages, institutions, and narratives.
Tradition Between Nostalgia and Break
Marquard positions tradition between two poles:
| Position on Tradition | Marquard’s Relation |
|---|---|
| Radical break with the past | He criticizes as naive “self‑creation” |
| Nostalgic restoration of lost orders | He distances himself from pure revivalism |
Supporters see this as a nuanced defense of tradition as resource rather than straight conservatism; detractors sometimes classify him within “conservative” thought for resisting radical historical projects. The section of his work dealing with tradition thus sits at the intersection of historical theory and political interpretation.
7. Polytheism of Values and Value Pluralism
Marquard employs the metaphor of a “polytheism of values (Polytheismus der Werte)” to characterize modern pluralism. Drawing loosely on Max Weber’s image of warring gods, he describes a landscape in which multiple, often incommensurable values claim legitimacy.
Polytheism as Metaphor
For Marquard, polytheism is not a religious prescription but a conceptual figure. It contrasts with monotheistic or monistic schemes that posit a single highest value or principle. In a “polytheistic” situation:
- Values are many and cannot be fully harmonized.
- Conflicts among goods (e.g., freedom vs. equality, security vs. spontaneity) are enduring.
- Responsibility is distributed; no single instance can or should bear it all.
This metaphor links directly with his notion of relief (Entlastung): distributing values across different “gods” or domains prevents the overburdening of individuals and institutions with total responsibility.
Relation to Value Pluralism
Commentators often read Marquard alongside theorists of value pluralism (such as Isaiah Berlin), though there is no simple identity. His emphasis falls not only on the plurality of values but also on the institutional and narrative arrangements that make living with such plurality possible.
| Aspect | Marquard’s Emphasis |
|---|---|
| Ontological claim | Values are many and often incompatible |
| Practical consequence | Need for compromise, delegation, and relief |
| Political implication | Wariness toward unitary, perfectionist projects |
Supporters view this as a realistic acknowledgment of modern diversity. Critics argue that it may legitimate existing compromises and inequalities under the banner of “pluralism,” or that it offers limited guidance for resolving deep conflicts.
Tensions and Debates
Some readers stress the emancipatory potential of Marquard’s polytheism, protecting minorities and alternative life‑forms against uniform standards. Others interpret it as a defense of a status quo characterized by fragmented responsibilities and limited transformative ambitions. These divergent readings focus on how metaphor translates into political and ethical prescriptions, an issue Marquard himself often leaves underdetermined.
8. Religion, Secularization, and Narrative
Marquard’s reflections on religion and secularization explore how religious patterns persist and transform rather than simply vanish in modernity. He treats religion both as a historical force and as an anthropological resource.
Secularization as Transformation
Against linear “disenchantment” stories, Marquard proposes that modernity frequently transfers religious structures into secular forms—political ideologies, philosophies of history, and moral doctrines. He suggests that notions such as salvation, guilt, and redemption reappear in, for example, revolutionary politics or progress narratives.
Proponents of this view regard him as part of a broader “post‑secular” turn that highlights the ongoing relevance of religious semantics. Critics sometimes contend that his analogies between religion and ideology risk blurring important differences between them.
Religion, Relief, and Limits
In line with his anthropology of finitude, Marquard interprets religious practices and institutions as offering relief from existential burdens—guilt, mortality, and contingency. He neither defends nor rejects religious belief as such but emphasizes its role in delegating meaning and responsibility.
This approach has appealed to theologians interested in understanding modern belief without simple secularization or restorationist narratives. Others argue that it reduces religion to a functional coping mechanism, neglecting its truth claims.
Narrative and Myth
Marquard explicitly connects religion to narrative:
“We live from stories because we cannot live from insights alone.”
— Odo Marquard, Apologie des Zufälligen
He extends this insight beyond religious myth to encompass historical and personal stories. Narratives, in his view, integrate contingency into meaningful sequences and offer orientation that purely theoretical knowledge cannot provide.
Supporters see this as a sophisticated hermeneutic account of myth and story; critics worry that privileging narrative may underplay the critical and rational dimensions of both religion and secular thought. His work thus contributes to debates about the status of myth and storytelling in late modern culture.
9. Method, Style, and Essayistic Philosophy
Marquard is widely noted for his essayistic method. Rather than constructing a comprehensive system, he develops his ideas through short, often occasional essays that respond to specific debates in postwar German philosophy and public life.
Anti‑Systematic Orientation
He frequently distances himself from large‑scale system building, aligning his method with his defense of skepticism and pluralism. For Marquard, philosophy should:
- Clarify concepts and historical experiences.
- Expose the limits and unintended consequences of grand projects.
- Offer modest, context‑sensitive insights rather than universal blueprints.
Supporters see this as intellectually honest and suited to the complexity of modern life. Critics suggest that his method may obscure systematic commitments that are present but not fully argued.
Style: Irony and Compression
Marquard’s style is characterized by:
- Irony and wit, including paradoxical formulations.
- Compressed formulas (e.g., “Future needs origin”) that condense lengthy arguments.
- Frequent historical and literary references.
This style has been praised for accessibility and rhetorical force, facilitating reception beyond narrow academic circles. At the same time, some readers find his formulations opaque or aphoristic, requiring extensive contextual knowledge.
Use of Historical and Hermeneutic Tools
Influenced by hermeneutics and the Ritter School, Marquard grounds his arguments in historical case studies and conceptual genealogy. He interprets modern phenomena—such as secularization, bureaucratization, or politicized philosophy—through their historical emergence.
| Methodological Trait | Function in Marquard’s Work |
|---|---|
| Essay form | Flexibility, responsiveness to debates |
| Historical contextualization | Shows contingency of concepts and institutions |
| Irony and understatement | Enacts skepticism, resists dogmatism |
There is disagreement about whether his approach constitutes a coherent “method” or an eclectic style. Nonetheless, most accounts agree that his essayistic form is integral to how his central ideas are articulated and received.
10. Reception, Criticism, and Debates
Marquard’s work has had uneven international reception: influential in German‑speaking contexts, comparatively less known in Anglophone philosophy. Within Germany, he has been both celebrated and sharply criticized.
Supportive Reception
Sympathetic readers—often from hermeneutics, political theory, and theology—emphasize:
- His rehabilitation of skepticism as a humane stance after ideological catastrophes.
- His nuanced defense of tradition and institutions against both technocratic rationalism and radical rupture.
- His account of relief and pluralism as realistic descriptions of modern societies.
Some political theorists draw on him to support moderate liberal or conservative‑liberal positions, while theologians use his ideas to rethink secularization and the role of narrative.
Major Lines of Criticism
Critics advance several concerns:
| Criticism | Main Concerns |
|---|---|
| Political conservatism | His defense of tradition and skepticism is read by some as justifying the status quo and discouraging transformative politics. |
| Normative underdetermination | His pluralism and skepticism are seen as offering limited guidance for resolving deep moral and political conflicts. |
| Ambiguity of “relief” and delegation | Critics ask who controls institutions that provide relief and whether delegation perpetuates domination. |
| Essayistic, non‑systematic form | Some philosophers argue that his insights lack systematic defense, making critique and application difficult. |
Debates with Contemporary Currents
Marquard has been contrasted with:
- Critical Theory (e.g., Habermas), which often seeks stronger normative foundations and more ambitious emancipatory projects.
- Poststructuralism and radical postmodernism, which sometimes pursue more thorough critiques of tradition and subjectivity.
Some interpreters classify him among “new conservatives” in postwar Germany; others dispute this, pointing to his distance from restorationist politics and his emphasis on pluralism. The debate over his political positioning remains a key aspect of his reception.
11. Legacy and Historical Significance
Marquard’s legacy is primarily associated with his reworking of skepticism, his anthropology of finitude, and his defense of tradition and pluralism under late modern conditions. Within German philosophy, he is regarded as a significant postwar figure who offered an alternative to both strong metaphysical revival and radical critical projects.
Influence on Subsequent Thought
His concepts of Entlastung (relief), delegation of responsibility, and polytheism of values have been taken up by:
- Political theorists examining institutional complexity and value conflict.
- Theologians exploring post‑secular conditions, especially the persistence of religious structures in secular forms.
- Cultural critics and historians of ideas studying the transformation of grand narratives after 1945.
While his influence in Anglophone philosophy remains limited due to sparse translations, some comparative work places him alongside thinkers such as Isaiah Berlin, Hans-Georg Gadamer, and Niklas Luhmann.
Historical Role in Postwar German Thought
Marquard occupies a position in debates about how postwar Germany should relate to its past and its modernity. His insistence that “the future needs origin” has been read as:
- A contribution to discussions of historical memory and identity.
- A counterpoint to narratives of radical new beginnings after 1945 and 1968.
Assessments diverge. One line of interpretation views him as a key theorist of a conservative‑liberal ethos of limits, helping to articulate a cautious, institution‑centered response to the traumas of the 20th century. Another line emphasizes his role in legitimizing value pluralism and skepticism toward single, dominating narratives, interpreting him as an ally of a moderate, pluralistic modernity.
In broader intellectual history, Marquard figures as an example of essayistic, historically informed Continental philosophy that resists both grand system and pure relativism. His work continues to be revisited in discussions about modernization, secularization, and the search for sustainable forms of responsibility in complex societies.
How to Cite This Entry
Use these citation formats to reference this thinkers entry in your academic work. Click the copy button to copy the citation to your clipboard.
Philopedia. (2025). Odo Ulrich Marquard. Philopedia. https://philopedia.com/thinkers/odo-marquard/
"Odo Ulrich Marquard." Philopedia, 2025, https://philopedia.com/thinkers/odo-marquard/.
Philopedia. "Odo Ulrich Marquard." Philopedia. Accessed December 11, 2025. https://philopedia.com/thinkers/odo-marquard/.
@online{philopedia_odo_marquard,
title = {Odo Ulrich Marquard},
author = {Philopedia},
year = {2025},
url = {https://philopedia.com/thinkers/odo-marquard/},
urldate = {December 11, 2025}
}Note: This entry was last updated on 2025-12-10. For the most current version, always check the online entry.